GORDON  MELTON 


LIBRARY 

THE  UNIVERSITY 

OF  CALIFORNIA 

SANTA  BARBARA 

Gift  of 

THE  INSTITUTE 

FOR  THE  STUDY  OF 

AMERICAN  RELIGION 


LROMANISM  AS  IT  IS  :y 

AN  EXPOSITION  OF  THE 

ROMAN  CATHOLIC  SYSTEM, 


USE  OF  THE  AMERICAN  PEOPLE; 


EMBRACING  A  FULL  ACCOUNT  OF 


ITS  ORIGIN  AND  DEVELOPMENT   AT  ROME  AND  FROM  ROME,   ITS    DISTINCTIVE 

FEATURES  IN  THEORY  AND  PRACTICE,  ITS   CHARACTERISTIC  TENDENCIES 

AND  AIMS,  ITS  STATISTICAL  AND  MORAL  POSITION,  AND  ITS  SPECIAL 

RELATIONS   TO  AMERICAN   INSTITUTIONS   AND  LIBERTIES; 


THE  WHOLE   DRAWN   ?RO«f 


OFFICIAL  AND  AUTHENTIC  SOURCES, 

AND    ENRICHED  WITH 

NUMEROUS    ILLUSTRATIONS, 

DOCUMENTARY,  HISTORICAL,  DESCRIPTIVE,  ANECDOTICAL,  AND  PICTORIAL:  TO 
QETHER  WITH  A  FULL  AND  COMPLETE  INDEX,  AND 

AN    APPENDIX    OF   MATTERS 

From  1871  to  1876. 


Bev.  SAMUEL  W.  BARNUM, 

it 

Editor  of  the  Comprehensive  Dictionary  of  the  Bible. 


HARTFORD,   CONN: 
CONNECTICUT    PUBLISHING    COMPANY 

ST.  LOUIS  BIBLE  PUBLISHING  CO.,  ST.  LOOTB,  Mo. 

LOUIS  LLOYD  &  CO.,  CHICAGO,  ILL. 

1878. 


Entered  according  to  Act  of  Congress,  in  the  year  1871. 

By  SAMUEL  W.  BARNUM, 
In  the  Office  of  the  Librarian  of  Congress,  at  Washington, 


Entered  according  to  Act  of  Congress,  in  the  year  1876, 

By  SAMUEL  W.  BARNUM, 
In  the  Office  of  the  Librarian  of  Congress,  at  Washington. 


CASE,  LOCKWOOD  AND  BRAINARD, 

PRINTERS  AND  BOOKBINDERS, 

Cor.  Pearl  and  Trumbull  Street*, 
HARTFORD,  CONN. 


PEEFAOE. 


"  ANOTHER  book — '  Romanism  as  it  is !'  I  don't  want  to  see  it ! 
I've  heard  about  Romanism  ever  since  I  was  a  child ;  and  the  book- 
stores have  more  books  on  this  subject  now  than  are  needed." 

Stop  a  minute,  friend !  Just  read  the  title-page  through ;  look  at  this 
preface,  if  you  please  ;  study  the  table  of  contents  ;  examine  the  en- 
gravings and  the  reading-matter ;  and  then  think,  if  you  can,  what 
there  is,  that  can  fill  the  place  of  this  present  volume.  It  is  true  that 
there  are  many  books  on  some  particular  part  or  parts  of  the  subject 
here  presented ;  and  not  a  few,  whose  statements  and  arguments  are, 
for  one  reason  or  another,  received  by  many  gcod  people  with  great 
suspicion  and  multiform  allowance ;  but  there  is  no  book  which  can 
properly  claim  to  be  so  comprehensive  and  complete  in  all  its  parts, 
and  so  full  of  the  most  recent  and  authentic  and  valuable  information 
on  all  the  living  questions  connected  with  this  great  subject  as  this  book. 

The  subject  certainly  ought  to  command  attention  from  all  Amer- 
icans. The  Roman  Catholics  constitute  a  large  and  increasing  part 
of  our  population ;  is  it  a  matter  of  no  concern  to  us  who  and  what  our 
neighbors  are  ?  Do  you  not  care,  friend,  who  has  the  balance  of 
power,  or  the  whole  power,  in  our  country,  provided  you  can  make 
money,  or  enjoy  yourself  for  the  time  being  ?  If  there  is  any  subject 
upon  which  every  person  in  the  United  States  of  America  should  be 
well  informed,  it  is  the  subject  of  Romanism. 

This  is  not  a  sensation-book,  which  aims  especially  to  tell  big  stories, 
and  to  please  those  who  delight  to  read  only  the  thrilling,  the  horrible, 
the  unnatural,  and  the  improbable.  It  is  not  a  romance  or  a  novel 
with  fact  and  fiction  mixed  together  in  inextricable  confusion.  No ! 
It  has  a  higher  aim — to  make  its  readers  wiser  and  better — to  give 
them  a  more  correct  understanding  of  matters  and  questions  that  are 
of  present  and  lasting  importance,  and  to  fit  them  for  the  right  dis- 
charge of  those  responsible  duties  which  the  great  and  glorious  Ruler 
over  all  has  placed  on  us  as  a  people  and  as  individuals.  In  order  to 


iy  PREFACE. 

make  every  thing  plain  to  ordinary  readers,  the  author  has  translated 
the  foreign  and  learned  terms  which  necessarily  abound  in  such  a 
volume,  and  has  endeavored  to  simplify  and  explain  what  seemed  ob- 
scure, and,  by  means  of  the  table  of  contents,  the  frequent  references, 
the  general  index,  and  other  aids^  to  avoid  needless  repetitions,  to 
bring  the  whole  into  a  complete  and  symmetrical  form,  and  to  place 
all  its  stores  of  information  at  the  reader's  immediate  command. 

This  book  is  not  a  partisan  book,  but  a  book  of  knowledge  and  of 
truth.  It  has  cost  much  hard  work  to  gather  its  materials  and  to  put 
them  in  proper  shape ;  but  what  is  here  contained  is  believed  to  be 
honestly  worth  what  it  has  cost  the  author  and  publishers,  or  will  cost 
the  reader.  The  most  authentic  sources  of  information  have  been 
consulted  and  used  ;  the  exact  truth  has  been  diligently  sought  and 
carefully  presented  to  view  that  it  may  be  seen  and  known  just  as  it 
is.  Whatever  is  wise  and  honorable  and  reputable  and  right  and  true 
in  Rome  itself  or  in  the  system  which  there  has  its  origin  and  seat, 
has  been  brought  out  and  exhibited  without  inquiring  solicitously  who 
would  be  pleased  or  displeased  by  the  procedure.  And,  on  the  other 
hand,  that  which  is  unwise,  dishonorable,  disgraceful,  unrighteous  and 
false,  has  likewise  been  spoken  of  with  the  same  attempt  at  impartiality 
and  usefulness.  Misapprehensions,  prejudices,  and  misrepresentations 
ought  to  be  corrected,  whether  they  are  found  in  the  Roman  Catholic 
or  in  the  Protestant.  If  what  is  held  or  maintained  as  truth  cannot 
bear  the  light  and  cannot  stand  with  God's  help,  then  it  is  not  God's 
truth  ;  and  no  Catholic  or  Protestant  should  cling  to  it. 

While  the  author  of  this  book  is  a  thorough  Protestant,  ances- 
trally and  personally,  by  position  and  feeling  and  undoubting  convic- 
tion, he  has  allowed  Roman  Catholics  and  Roman  Catholic  authorities 
to  speak  for  themselves  on  all  points,  to  tell  their  own  story,  to  present 
their  own  side  in  all  its  strength  ;  and  he  has  likewise  endeavored  to 
let  Protestantism  have  an  equally  fair  chance  to  speak  freely  and  for- 
cibly. The  main  part  of  the  book  is  from  Roman  Catholic  sources  ; 
much  of  it  is  translated  from  their  standard  Latin  works  which  are 
altogether  beyond  the  reach  of  people  in  general.  Hence  Roman 
Catholics  themselves  may  learn  more  of  their  own  church  and  system 
from  this  volume  than  they  could  in  a  century  from  all  the  sources  of 
information  to  which  they  have  access.  The  "  Canones  et  Decreta 
Sacrosancti  (Ecjimenict  Concilii  Tridentini"  (=  Canons  and  Decrees 
of  the  Holy  Ecumenical  Council  of  Trent)  j  the  "  Concilii  Plenarii 


PREFACE.  V 

BaUimorensis  IL,  in  Ecclesia  Metropolitana  Baltimorensi,  a  die  vii.  ad 
diem  xxi.  Octobris,  A.  D.,  MDCCCLXVL,  habiti,  et  a  Sede  Apostolica 
recogniti,  Acta  et  Decreta  "  (=  Acts  and  Decrees  of  the  2d  Plenary 
Council  of  Baltimore,  held  in  the  Metropolitan  Church  of  Baltimore 
from  the  7th  to  the  21st  day  of  October,  1866,  and  authenticated  by 
the  Apostolic  See)  ;  the  "  Mtssale  Romanum  "  (—  Roman  Missal)  ;  the 
"  Breviarium  Romanum  "  (==  Roman  Breviary)  ;  the  "  Rituale  Roma- 
num ")  =  Roman  Ritual)  ;  the  "  Pontificate  Romanum  "  (=  Roman 
Pontifical) ;  "  The  Primacy  of  the  Apostolic  See  Vindicated,  by  Francis 
Patrick  Kendrick,  Bp.  of  Philadelphia  ;  "  "  The  Garden  of  the  Soul ; " 
The  Catechism  of  the  Council  of  Trent  (Latin  and  English)  ;  Collot's 
"  Doctrinal  and  Scriptural  Catechism ; "  Ambrose  St.  John's  "  Rac- 
colta,  or  Collection  of  Indulgenced  Prayers  ; "  "  The  Golden  Book  of 
the  Confraternities;"  "St.  John's  Manual;"  St.  Alphonsus  Liguori's 
<'  Glories  of  Mary  ; "  Brandes's  "  Rome  and  the  Popes  ; "  The  "  Cere- 
monial," published  by  authority  of  the  Baltimore  Council  and  with  the 
approbation  oi  the  Holy  See,  for  the  use  of  the  R.  C.  Churches  in  the 
U.  S. ;  "  The  Vickers  and  Purcell  Controversy,"  published  by  Abp. 
Purcell;  Cardinal  Wiseman's  Essays ;  "  The  Catholic  World ;"  "The 
Catholic  Family  Almanac ; "  "  Sadliers'  Catholic  Directory,  Alma- 
nac, and  Ordo ; "  and  other  standard  and  approved  Roman  Catholic 
publications  ;  Gieseler's  and  Murdock's  Mosheim's  Ecclesiastical  His- 
tories; "  The  Penny  Cyclopedia  of  the  [British]  Society  for  the  Dif- 
fusion of  Useful  Knowledge,"  edited  by  Prof.  George  Long  of  Univer- 
sity College,  London,  with  the  cooperation  of  more  than  200  contrib- 
utors;  Appletons'  "New  American  Cyclopedia;"  Murray's  Hand- 
book of  Rome  and  its  Environs  ;  Vasi  &  Nibby's  "  Guide  of  Rome ; " 
Harper's  Hand-book  for  Travelers  in  Europe  and  the  East ;  and  nu- 
merous other  volumes,  pamphlets,  and  documents  of  authority  and 
value,  have  all  contributed  their  share  to  make  the  present  volume  A 
STANDARD  WORK  in  its  department — a  work  which  may  be  appealed 
to  with  confidence  by  every  one  who  prizes  truth  and  loves  his  country, 
as  containing  facts  and  views  and  arguments  which  he  needs  to  know 
—a  reliable  and  faithful  "  Exposition  of  the  Roman  Catholic  System 
for  the  Use  of  the  American  People." 


TABLE  OF  CONTENTS. 


FAGZ. 

PREFACE,    ---..---»*...     3-5 

TABLE  OF  CONTEKTS,     '  -       -       -       * t5_15 

PICTORIAL  ILLUSTRATIONS,  DESCRIPTIVE  LIST,      .....  16-18 

CHAPTER    I., 19-89 

THE   CITT  OF  ROME   AND  ITS   CONNECTIONS. 

Its  comparative  Antiquity. — Dates  of  its  Foundation. — Romulus  and  his  Succes- 
sors ;  King,  Senate,  and  People ;  Patricians  and  Clients. — The  Roman  Repub- 
lic :  Consuls,  Senate,  and  People ;  Tribunes ;  Twelve  Tables ;  Patricians,  Ple- 
beians, and  Knights  ;  Popular  Assemblies ;  Slaves  ;  Soldiers  and  Wars ;  Tem- 
ple of  Janus ;  Invasions  by  the  Gauls  who  burn  Rome ;  Romans  become  mas- 
ters of  Italy ;  3  Punic  Wars,  and  Destruction  of  Carthage ;  Romans  conquer 
the  known  world;  Internal  Dissensions,  Dictators,  Insurrections,  Social  and 
Civil  and  Servile  Wars,  and  Conspiracies ;  First  Triumvirate,  Julius  Cesar, 
Pompey,  and  Crassus ;  Cesar's  Dictatorship  and  Death ;  Second  Triumvirate, 
Octavius  (or  Octavian),  Antony,  and  Lepidus  ;  End  of  the  Roman  Republic. 
—Augustus  and  the  other  Roman  Emperors ;  their  Chronology  and  Succession. 
— Varying  Limits  of  Roman  Territory. — Roman  Religion  ;  its  Gods  and  Heathen 
Institutions ;  10  Persecutions  of  Christians  ;  Christianity  afterwards  Dominant. 
— Decline  of  the  Empire  ;  Luxury,  Licentiousness,  and  Division ;  Rome  burnt 
by  the  Goths  under  Alaric ;  Other  enemies,  Huns,  Vandals,  and  Heruli ;  End 
of  the  Roman  Empire  of  the  West. — Kingdom  of  Italy  under  the  Goths  and 
Lombards. — Rome  and  the  exarchs  of  Ravenna. — Charlemagne  and  his  succes- 
sors.— The  Roman  Senator. — The  Popes  as  Temporal  Princes  from  1278  to 
1870. — Rome  again  the  Capital  of  Italy. — Its  Situation  and  General  Features; 
its  Climate,  Hills,  River,  Ports,  Bridges,  Military  Roads,  Railroads,  Walls, 
Gates  ;  Panorama  of  Rome. — Principal  Churches  :  St.  Peter's  Basilica,  with  a 
notice  of  the  Chair  of  St.  Peter ;  Basilicas  of  St.  John  Lateran,  St.  Mary  Ma- 
jor, St.  Paul,  San  Lorenzo  or  St.  Lawrence,  Holy  Cross  in  Jerusalem,  St. 
Agnes  beyond  the  Walls ;  11  other  Churches  Described. — Palaces  :  the  Vatican, 
with  its  Paulino  and  Sistine  Chapels,  Museum,  Library,  &c. ;  Quirinal ;  Lat- 
eran ;  Capitol ;  Private  Palaces  ;  Palace  of  the  Inquisition ;  Palazso  delta  Can- 
odleria.  —  Villas.  —  Colleges.  —  Schools  and  Periodicals.  —  Hospitals. — Work- 


CONTENTS.  Vii 

house. — Squares. — Obelisks. — Fountains. — Aqueducts,  modern  and  ancient. — 
Castle  of  St.  Angelo. — Antiquities :  Tomb  of  Cecilia  Metella ;  the  Coliseum ; 
Circus  of  Romulus  and  Circus  Maxima;  Palace  of  the  Cesars;  Monte  Tes- 
taccio ;  Baths  of  Caracalla,  of  Diocletian,  and  of  Titus  ;  the  Pantheon ;  Roman 
Forum;  Mamertine  Prison;  Arches  of  Titus  and  of  Constantine;  Trajan's 
Column  and  Antonine  Column  ;  Pretorian  Camp ;  Campus  Martius  ;  Catacombs 
and  Columbaria  ;  Cloaca  Maxima. — The  Modern  City  :  its  Industry,  Popula- 
tion, Districts,  Government  and  Condition  under  the  Papal  Rule. 

CHAPTER    II., 90-118 

GENERAL  VIEW  OF  THE  ROHAN   CATHOLIC  CHURCH  OR  SYSTEM. 

The  terms  "  Roman  Catholic,"  "  Romanism,"  "  Romish,"  "  Papacy,"  &c. — Prot- 
estant Analysis  of  the  System,  with  Historical  Memoranda  of  Church  Rites, 
Ceremonies,  Practices,  Doctrines,  Titles,  &c. — Cardinal  Wiseman's  Account  of 
the  R.  C.  Church ;  its  Government,  Laws  (including  the  Creed  of  Pope  Pius 
IV.),  Constitutive  Principle,  and  Extent  of  Dominion,  with  notes  giving  the 
"Nicene  Creed,"  the  Tridentine  Doctrines  of  Original  Sin  and  Justification, 
&c  — The  "  Immaculate  Conception  of  the  Blessed  Virgin  Mary,"  as  pronounced 
and  denned,  Dec.  8,  1854. — Vatican  Decree  of  July  18,  1870,  establishing  the 
Primacy  and  Infallibility  of  the  Pope. 

CHAPTER    III., 119-164 

THE  POPES  AND  THEIR  SOVEREIGNTY. 

The  titles  "  Pope,"  "  Roman  Pontiff,"  "  Holy  See,"  &c.— The  Pope's  Spiritual 
Sovereignty  or  Supremacy:  Argument  from  Mat.  16  : 18,  19  ;  Question  about 
Peter's  being  Bishop  of  the  Church  of  Rome ;  Historical  View  of  the 
Pope's  Spiritual  Sovereignty. — History  of  the  Pope's  Temporal  Authority : 
Peter  not  a  Sovereign ;  Privileges  granted  to  the  Clergy  and  Bishops  by  the 
Roman  Emperors ;  Political  Importance  of  the  Bishop  of  Rome  from  the  7th 
century  onward  ;  Grants  from  Pepin  and  Charlemagne ;  "  Isidorian  Decretals  "  ; 
John  XII.  and  theA  Troubles  of  the  10th  century ;  Gregory  VTI.  enforces  the 
Celibacy  of  the  Clergy,  destroys  the  Independence  of  the  National  Churches,  and 
humbles  the  Emperor  Henry  IV.;  Donation  of  the  Countess  Matilda;  The 
Crusades  and  the  Canon  Law;  Innocent  III.  forms  a  Papal  State;  Removal 
to  Avignon ;  Great  Schism  of  the  West ;  Deposition  of  Pope  John  XXIIL, 
&c.,  by  the  Council  of  Constance ;  Decline  of  Power  after  Boniface  VIII. ; 
Eugene  IV.  and  the  Council  of  Basle ;  the  Papal  State  from  Alexander  VI. 
to  the  present  time. — Notices  of  some  Popes  :  Alexander  VI. ;  Julius  II. ; 
Leo  X. ;  Pius  VII. ;  Leo  XII. ;  Pius  VIII. ;  Gregory  XVI. ;  Pius  IX.— The 
Pope's  Private  Life. — His  Swiss  Guards  and  State-carriage. — A  Papal  Proces- 
sion.— Mass  at  the  Pope's  Chapel. — The  Papal  Government. — Occupation  of 
Rome  by  the  Italians  in  1870:  Language  of  "  The  Catholic  World  ";  Excom- 
munication of  the  King  of  Italy,  &c. ;  Address  of  New  York  Catholics  to  the 
Pope,  December,  1870 ;  Resolutions  and  Address  to  the  Government  and  People 
of  Italy,  from  the  Meeting  at  the  N.  Y.  Academy  of  Music,  Jan.  13,  1871. — 
Names  and  Chronology  of  the  Popes. 


VU1  CONTENTS. 


PiOI. 

CHAPTER    IV., 165-186 

THE   POPE'S  ALLOCUTIONS,   BULLS,   AND   OTHER   OFFICIAL  COMMUNICATIONS. 

"Allocution"  defined;  Allocution  Maxima  qw'dem,  of  June  9,  1862. — "Bull" 
defined. — Bulls,  In  Ccena  Domini,  Unigenitvs,  and  ^Eternus  ille. — "Brief"  ;  Defi- 
nition and  Example. — "  Encyclical  Letter  "  defined ;  Encyclical  Letter  of  Pope 
Gregory  XVI.,  May  8,  1844,  and  its  bearings. — "Rescript";  Definition  and 
Example. — "  Constitution  "  defined  and  exemplified. 

CHAPTER    V., 187-201 

THE  CARDINALS  AND  ROMAN  COURT. 

"Cardinal"  defined;  Development  of  the  Office;  Number,  Rank,  Salary,  Dress, 
and  Mode  of  Appointment ;  Personal  Appearance ;  List. — Secretary  of  State ; 
Antonelli  described. — "Consistory"  defined. — "Conclave"  described. — "Pre- 
lates "  described. — "  Congregations  "  ;  their  origin,  composition,  and  special 
work. 

CHAPTER    VI.,    -        -        •  .     «        -202-253 

ECUMENICAL   COUNCILS. 

"  Ecumenical "  and  other  Councils  defined. — The  Catholic  Almanac's  List  of  Ecu- 
menical Councils. — Councils  accepted  by  the  Greeks,  &c. — Notices  of  Ecumen- 
ical Councils  :  (I.)  First  of  Nice,  325  ;  (II.)  First  of  Constantinople,  381 ;  (III.) 
of  Ephesus,  431  ;  (IV.)  of  Chalcedon,  451  ;  (V.)  Second  of  Constantinople, 
553;  (VI.)  Third  of  Constantinople,  680;  (VII.)  Second  of  Nice,  787  ;  (VIII.) 
Fourth  of  Constantinople,  869;  (IX.)  First  Lateran,  1123;  (X.)  Second  Lat- 
eran,  1139;  (XI.)  Third  Lateran,  1179;  (XII.)  Fourth  Lateran,  1215;  (XIII.) 
First  of  Lyons,  1245;  (XIV.)  Second  of  Lyons,  1274;  (XV.)  of  Vienne, 
1311. — Council  of  Pisa,  1409,  summoned  by  Cardinals  to  end  the  Great  West- 
ern Schism.' — Council  of  Constance,  1414-18  ;  its  Deposition  of  Pope  John 
XXIII. ;  Election  of  Martin  V. ;  Burning  of  John  Huss  and  of  Jerome  of 
Prague ;  Decrees  respecting  the  Supremacy  of  the  Council,  &c. — Council  of 
Basle,  1431,  &c. ;  its  Contests  with  Pope  Eugene  IV. — Council  at  Ferrara  and 
Florence,  1438,  &c.,  for  Union  with  the  Greek  Church. — Fifth  Lateran  Council, 
1512-17;  its  Sanction  of  Papal  Supremacy. — Council  of  Trent,  1545-63  ;  The 
Catholic  World's  Synopsis  of  its  Work ;  Notices  by  Hallam  and  Mosheim. — 
Vatican  Council,  1869-70;  Bull  of  Convocation,  1868;  Letters  Apostolic  to 
the  Eastern  Churches  and  to  Protestants,  &c.,  with  the  Answer  of  American 
Presbyterians;  Syllabus  of  1864  ;  Protestant  Anticipations  of  the  Council; 
Preparatory  Committees ;  Apostolical  Letter  of  Regulations,  and  Assembly  of 
Dec.  2d ;  Council-hall ;  Opening  of  the  Council,  Dec.  8th,  from  "  The  Catholic 
World";  Committees  chosen;  Discussion  on  the  1st  schema;  2d  Public  Ses- 
sion, and  Profession  of  Faith  by  the  Pope  and  Members  of  the  Council,  Jan.  6, 
1870;  Additional  Regulations;  3d  Public  Session,  and  Dogmatic  Decree  on 


CONTENTS.  iX 

Catholic  Faith,  April  24th  ;  Schema  on  the  Little  Catechism  voted  on,  May- 4th ; 
Discussion,  Parties,  and  Vote  on  the  Dogma  of  the  Pope's  Primacy  and  Infal- 
libility ;  Address  of  the  Minority,  declining  to  attend  the  Promulgation  of  the 
Dogma;  4th  General  Session,  July  18th,  and  Promulgation  of  the  Decrees  and 
Canons  respecting  the  Pope's  Primacy  and  Infallibility,  as  described  in  "  The 
Catholic  World  "  and  "  The  New  York  Tribune  " ;  The  Tribune's  Synopsis  of 
the  Council's  Work ;  Adjournment  and  Indefinite  Suspension  of  the  Council. 

CHAPTER    VII.,      ....      254-282 

THE    CLEEGT. 

"  Priest "  ;  Different  Meanings  ;  Protestant  and  R.  C.  Views. — Sacrament  of  Or- 
ders, from  the  Catechism  of  the  Council  of  Trent :  7  Orders,  viz.,  Tonsure,  Por- 
ter, Reader  or  Lector,  Exorcist,  Acolyte,  Subdeacon,  Deacon,  Priest ;  Degrees 
of  the  Priesthood,  viz.,  Priest  simply,  Bishop  or  Pontiff,  Archbishop,  Patri- 
arch, Sovereign  Pontiff. — Clerical  Dress :  its  Various  Articles  alphabetically 
described,  with  their  Emblematic  Significations ;  Different  Colors  for  Different 
Days  ;  Bishop's  Dress  ;  Dress  of  Minor  Orders  ;  Materials  and  Cost. — Ecclesi- 
astical Education  and  Seminaries ;  Decrees,  Course,  &c. ;  Dr.  Mattison  on  R.  C. 
Clergy  in  the  United  States. — Celibacy,  except  among  the  Oriental  priests ; 
cases  of  St.  Peter  and  St.  Patrick. — Beneficed  Priests,  Professors,  and  Bishops 
take  Oath  of  Conformity  and  Obedience. — Priests  assignable  and  removable  by 
the  Bishop. — Co-pastors  not  allowed. — Bishops ;  how  nominated  and  appointed 
in  the  United  States ;  Consecration  of  3  Bishops  in  New  York,  Oct.  30,  1 853  ; 
Bishop's  Oath. — Statistics  of  Priests,  Ecclesiastical  Seminaries  and  Students  by 
Dioceses  in  the  United  States,  1870  and  1871 ;  Present  Number  in  the  Country. 
— Names  of  Archbishops,  Bishops,  and  Vicars  Apostolic  in  the  United  States, 
1870-1. — Bishops  and  Priests  in  the  World ;  Number  and  Efficiency. 

CHAPTER    VIH.,        ....      283-347 

BELIGIOUS  ORDERS  AND   CONGREGATIONS. 

Early  History  of  Monasticism :  Paul  of  Thebes,  Anthony,  and  Simeon  the  Stylite ; 
Pachomius,  Basil  and  the  Basilians  (at  Cleveland,  O.);  Development  down  to 
St.  Benedict. — Historical,  Characteristic,  and  Statistical  Descriptions  of  the  Re- 

i  ligious  Orders  and  Congregations,  especially  of  those  in  the  United  States,  in- 
cluding their  Names  and  Sorts,  Rules,  Habits,  Divisions,  Establishments,  Dis- 
tinguished Members,  &c. — I.  MONKS  proper.  Basilians  (see  above).  Benedic- 
tine Monks  and  Nuns.  Trappists. — II.  CANONS.  Augustinian  Canons.  Pre- 
monstrants. — HI.  FRIARS,  or  Mendicant  Orders.  Franciscans ;  Conventuals, 
Observants,  Recollects,  Monks,  Nuns,  Pius  IX.  and  other  Tertiarians,  &c. 
Capuchins.  Dominicans,  Monks,  Nuns,  Tertiarians,  Inquisitors,  &c.  Carmel- 
ites, "  Calced  ,"  and  "  Discalced,"  Monks,  Nuns,  Tertiarians,  &c.  Augustinian 
Eremites.  Servites.  "  Sisters  of  Charity  of  the  Order  of  St.  Augustine." 
Sisters  of  Mercy.  Visitation  Nuns.  Ursuline  Nuns.  Alexian  Brothers. — IV. 
REGULAB  CLERKS.  Jesuits  (see  Chap.  IX.). — Order  of  St.  Viateur. — V.  CON- 


X  CONTENTS. 

GREGATIONS.  Oratorians :  Italian  and  English;  French.  Passionists.  Laz- 
arists.  Sisters  of  Charity,  and  their  Mother-Houses  at  Emmettsburg,  Yonkers, 
and  Madison ;  "  Sisters  of  Charity,  commonly  called  Gray  Nuns  "  ;  "  Sisters 
of  Charity,  commonly  called  Sisters  of  Providence  " ;  "  Sisters  of  Charity  of 
the  B.  V.  M." ;  "  Sisters  of  Charity  of  Nazareth."  Sulpicians.  Redemptorists. 
Paulists.  Oblate  Fathers.  "  Fathers  of  the  Society  of  Mary."  "  Society  of 
the  Fathers  of  Mercy."  "  Brethren  of  the  Christian  Schools,"  and  "  Christian 
Brothers."  "  Brothers  of  the  Christian  Instruction  of  the  Sacred  Heart  of  Jesus 
and  Mary,"  and  "  Brothers  of  Christian  Instruction."  "  Congregation  of  the 
Holy  Cross."  Xavierian  Brothers.  "  Brothers  of  the  Sacred  Heart."  "  Chris- 
£  tian  Brothers  of  the  Society  of  Mary."  "  Congregation  of  the  Most  Precious 
Blood."  "Ladies  of  the  Sacred  Heart."  "Sisters  of  St.  Joseph."  "Sisters 
of  the  Congregation  of  our  Lady,"  or  "of  Notre  Dame,"  and  "  School-Sisters  of 
Notre  Dame."  "  Sisters  of  Loretto."  "  Sisters  of  the  Holy  Names  of  Jesus  and 
Mary."  "  Sisters  of  St.  Ann."  "  Community  of  the  Poor  Handmaids  of  Jesus 
Christ."  "  Sisters  of  our  Lady  of  Charity  of  the  Good  Shepherd,"  and  "  3d 
Order  of  St.  Teresa."  "  Little  Sisters  of  the  Poor."  "  Sister-Servants  of  the 
Immaculate  Heart  of  Mary,"  and  "  Sisters,  Servants  of  the  Immaculate  Heart 
of  Mary."  "  Sisters  of  the  Humility  of  Mary."  "  Sisters  of  St.  Mary.'' 
"  Daughters  of  the  Cross."  "  Sisters  of  the  Holy  Child  Jesus."  "  Sisters  of 
the  Incarnate  Word."  "  Oblate  Sisters  of  Providence."  "  Sisters  of  the  Holy 
Family."  "  Sisters  of  Providence."  "  St.  Agnes  Community."  "  Sceurs  Hos- 
pitalieres."  "  Presentation  Convents." — Statistics  of  Eeligious  Orders  and  Con- 
gregations in  the  United  States  and  in  the  World. — Extinct  Orders. — Present 
Monastic  Constitution. — Terms  Defined. — Suppression  of  Monasteries  and  Mo- 
nastic Orders  in  Various  European  Countries — Detention  of  Persons  in  Con- 
vents, and  Proposals  for  Legislation. — Dr.  De  Sanctis  on  the  3  Classes  of  Per- 
sons who  become  Nuns,  and  on  the  Character  and  Health  of  Roman  Convents. 
— Leo  XII.  compels  a  Nun  to  see  her  Mother. — Edith  O'Gorman,  &c. — Hull 
Convent  Trial. — Rev.  Dr.  Bonar's  Lines,  "  This  is  no  heaven  !  " — Reformatory 
Decree  of  the  Council  of  Trent. — Bp.  Ricci's  and  Pius  IX.'s  Attempts  at  Re- 
form.— Regulations  of  Plenary  Council  of  Baltimore. — Form  for  the  Benedic- 
tion and  Consecration  of  Virgins. — Ceremony  of  Reception,  among  the  Sisters 
of  Mercy. 

CHAPTER    LX., 348-360 

THE   JESUITS. 

Their  Founder,  Ignatius  Loyola. — Origin,  Objects,  and  Constitutions. — Mosheim 
on  their  Influence. — History  and  Suppression  in  France  and  other  European 
Countries. — Character  by  Hallam,  Penny  Cyclopedia,  and  De  Sanctis. — Number 
at  different  times. — History  and  Generals  since  1814. — Jesuits  hi  the  United 
States  :  Early  Efforts ;  Statistics  in  1860  and  1870. 

CHAPTER   X.,  -       -       -  ;    -       -  361-373 

MISSIONARY   OPERATIONS   AND   SOCIETIES. 

Early  Christian  Missionaries. — New  Impulse  of  the  13th  Century.    Columbus, 


CONTENTS.  XI 

Cortez,  &c. — R.  C.  Mission  in  Congo. — Xavier  and  Missions  in  the  East  Indies, 
Japan,  China,  &c. — Jesuit  Missions  in  America. — Colleges  of  the  Propaganda, 
&c.,  for  Educating  Missionaries. — Association  for  the  Propagation  of  the  Faith, 
Leopold  Association,  &c. — Differences  between  R.  C.  and  Protestant  Missions. 
— Statistics  of  R.  C.  Missions. — Comparative  Success  of  Protestant  and  R.  C. 
Missions. 

CHAPTER   XL,  -  374-390 

THE   HOLT   OFFICE   OR  INQUISITION. 

Establishment  in  the  13th  Century.— Mode  of  Procedure,  from  Friar  Nicholas 
Eymeric  —  Modern  or  Spanish  Inquisition.— Case  of  Abp.  Carranza.— Congre- 
gation of  the  Holy  Office. — Inquisition  in  Italy.— Inquisition  at  Borne  in  1849, 
from  Dr.  De  Sanctis. — 3  kinds  of  Torture. — Auto  da  Fe. — Spanish  Inquisition 
Suppressed  and  its  Building  near  Madrid  Destroyed  in  1809. — Statistics.— Inqui- 
sition Defended  by  R.  C.  Prelates,  &c. — "  The  Catholic  World "  on  Cardinal 
Ximenes  and  the  Spanish  Inquisition. — Estimate  of  the  Inquisition,  from  the 
Penny  Cyclopedia. — Inquisition  at  Borne  down  to  1870. 

CHAPTER    XH., 391-407 

PERSECUTIONS. 

Canon  of  the  4th  Lateran  Council. — The  Albigenses,  and  the  Crusade  against 
them. — The  Waldenses  or  Vaudois  :  Names  and  Origin ;  Missionary  Efforts  ; 
Persecution  in  1400;  Crusades  of  1487,  &c. ;  Massacre  of  1655;  Milton's 
Lines;  English  Intervention  and  Subscription;  War  and  Expulsion  in  1686; 
Return  in  1689;  Subsequent  Trials  up  to  1848. — In  France:  Martyrdom  of 
Leclerc  and  Chatelain ;  Massacre  of  St.  Bartholomew,  the  Papal  Medal,  &c. ; 
Subsequent  Persecutions. — In  Bohemia  and  England. — Statistics. — In  Madeira 
in  1843,  &c.— Responsibility  of  the  B.  C.  Church. — Prof.  Fisher  on  the  Differ- 
ences between  Roman  Catholics  and  Protestants  in  respect  to  Persecutions. — 
Official  Declarations  of  Protestant  Churches. — Infallibility  and  Persecution. — 
Quotation  from  the  London  Times. 

CHAPTER    Xm.,         ....  408-421 

THE    BIBLE. 

Ths  Bible  the  Religion  of  Protestants.— Creed  of  Pius  IV.  on  Tradition  and 
Scripture. — Council  of  Trent  on  the  Canonical  Scriptures,  the  Vulgate,  Censor, 
ship,  &c.— Decree  of  the  2d  Plenary  Council  of  Baltimore.— The  Latin  Vul- 
gate, Douay  Bible,  and  Bhemish  Testament.— Parallel  Passages  of  the  Douay 
and  English  Bibles. — Prof.  Lewis  on  their  Likeness. — Opposition  to  the  "Prot- 
estant Bible  " :  Wickliffe  Condemned  ;  Tyndale  Strangled  and  Burnt ;  Rules  re- 
specting Prohibited  Books  and  Versions  ;  Bible-burning  in  the  U.  S.,  &c. — Ex- 
pensiveness  of  Douay  and  other  Bibles  with  Notes,  and  Scarcity  of  them  in 


Xll  CONTENTS. 

R.  C.  countries. — Challenge  to  Abp.  Hughes  and  others  in  respect  to  Approved 
Translations.—"  Is  it  honest  ?  " 

CHAPTER    XIV.,         ....  422-482 

CHURCHLY  AND  DEVOTIONAL  SERVICES,  EXERCISES,  ARTICLES,  AND  TERMS. 

The  Mass,  Missal,  and  Liturgy ;  Kinds  of  Mass  ;  Order  of  the  Mass,  with  35  Illus- 
trations.— The  Breviary  and  Canonical  Hours. — Seven  Sacraments  Described  : 
Baptism ;  Confirmation ;  Eucharist ;  Penance ;  Extreme  Unction  ;  Orders  : 
Matrimony,  with  its  Regulations  and  Form. — Litanies. — Confraternities. — As- 
sociation for  Prayer  Described. — "  Missions  "  of  the  Oblates,  &c. — Procession 
with  the  Host. — Church  Terms  and  Articles  alphabetically  explained  and  illus- 
trated. 

CHAPTER   XV.,          ....  483-494 

HONOR  PAID  TO  SAINTS,   RELICS,   PICTURES,   IMAGES,  &C. 

Decree  of  the  Council  of  Trent. — Devotions  to  Mary :  "  Litany  of  our  Lady  of 
Loretto  "  ;  the  Rosary  described  and  illustrated  ;  Living  Rosary;  other  Offices 
and  Devotions  to  Mary;  Liguori's  "  Glories  of  Mary";  Statue  of  Mary  and 
Infant  Jesus. — St.  Joseph :  Novena ;  Banner. — Protestant  View,  from  Cramp. 

CHAPTER    XVI.,         ....  495-502 

HOLT  DATS. 

1st  and  2d  Commandments  of  the  Church. — Movable  Feasts,  Holydays  of  Obliga- 
tion, Fasting-days,  Days  of  Abstinence,  and  Ember-days. — Other  Festivals. — 
Lent :  the  Carnival ;  Passion-Sunday ;  Palm-Sunday  and  Holy  Week ;  Easter- 
Sunday. — Protestant  View. 

CHAPTER   XVII.,        ....  503-516 

CONFESSION  AND   THE   CONFESSIONAL. 

Definition  and  Doctrine. — Secrecy. — The  Confessional  Illustrated. — Method  of 
Confession  and  Form  of  Absolution. — Catechism  of  the  Council  of  Trent  on 
the  Advantages  of  Confession,  and  Reply  by  Cramp. — Lasteyrie,  Gavin,  and 
Blanco  White  on  Auricular  Confession.— Abp.  Kenrick  on  Papal  Legislation  re- 
specting Seduction  at  or  through  Confession. — Protestant  View. 

CHAPTER    XVm.,        ....  517-528 

OFFENSES   AND   PENALTIES. 

"  Penance,"  "  Satisfaction,"  "  Mortal  "  and  "  Venial  "  Sins. — Commandments  of 
the  Church. — Catalogues  of  Sins. — Bp.  of  Toronto  on  Mortal  Sins,  &c. — "  Re- 
served Cases." — Excommunication,  Minor,  Major,  and  Anathema ;  Forms,  &c., 
from  the  Roman  Pontifical. — Purgatory  ;  the  Doctrine,  Proof,  Variety  of  Opin- 
ions, &c. — Protestant  View  and  Illustrative  Note. 


CONTENTS. 


FAOB 

CHAPTER   XEX.,    ....        529-540 

INDULGENCES. 

Decree  of  the  Council  of  Trent. — The  Doctrine  explained  hy  Leo  X.,  Challoner, 
Butler,  and  Collot.— 4  Specimens  of  Indulgences. — Indulgences  attached  to 
Scapulars. — "  Is  it  honest  ?  " — Inconsistency  between  Theory  and  Practice  on 
Indulgences,  by  Wm.  H.  Goodrich,  D.  D. 

CHAPTER   XX., 541-551 

CHURCH-EDIFICES. 

Church-edifices  in  Early  Times  and  on  the  Continent  of  Europe. — Cathedrals  of 
Cologne  and  Seville. — American  Churches  :  Notre  Dame,  Montreal ;  Cathedral, 
Baltimore ;  Church  of  Immaculate  Conception,  and  Cathedral,  Boston ; 
Churches  in  Connecticut ;  St.  Patrick's  Cathedral  (new),  St.  Ann's,  and  St. 
Alphonsus's  churches,  New  York ;  Churches  in  Trenton,  Philadelphia,  Bald- 
more,  Washington,  New  Orleans,  St.  Louis,  Chicago,  Cincinnati,  San  Francisco. 
— Lists  of  Corner-stones  laid  and  Churches  dedicated,  Sept.,  1869 — Aug.,  18"0. 
— Shrewdness  in  the  Location,  &c. — Rev.  Dr.  Gumming  on  R.  C.  Use  of  the 
Fine  Arts. 

CHAPTER    XXI.,          ....  552-567 

CHTJBCH-PROPERTY   AND   REVENUES. 

"  Trustee-system  "  changed  to  Ownership  and  Control  by  the  Bishops :  Acts  of 
Councils  connected  with  the  Change ;  Abp.  Hughes ;  the  St.  Louis  Church, 
Buffalo ;  Father  Chiuiquy ;  New  York  Legislation ;  Petition  and  Report  in 
Massachusetts  Legislature  in  1866.— Revenues  of  the  R.  C.  Church:  Sources 
and  Modes  of  Raising;  Masses;  Burial-expenses;  Matrimonial  Anecdote; 
Salaries  of  Priests ;  Papal  Revenue  from  Indulgences,  Peter-pence,  &c. 

CHAPTER    XXIL,         ....  568-575 

DENIAL  OF   THE   RIGHT   OF   PRIVATE   JUDGMENT. 

Roman  Catholic  Authorities  on  this  subject.— Examples  :  Rev.  Thomas  Farrell ; 
Galileo ;  Lamennais,  Lacordaire,  and  Montalembert ;  Father  Hyacinthe. — Prot- 
estant View  of  the  Right  of  Private  Judgment. 

CHAPTER    XXHL,  --..        576-587 

ASSUMPTION   AND   EXERCISE    OF   TEMPORAL  POWER. 

Different  Opinions  on  the  Extent  and  Limits  of  the  Pope's  Temporal  Power : 
Quotations  from  "  The  Catholic  World,"  the  "  Syllabus  "  of  1862,  4th  Lateran 
Council,  Abp.  Kenrick  of  Baltimore,  Hon.  Joseph  R.  Chandler,  &c. — Gallican- 
ism  condemned  by  Popes.— Pius  VII. 's  Instructions  to  his  Nuncio  at  Vienna.-' 


XIV  CONTENTS. 

Brownson's  Quarterly  Review  on  the  Pope's  Divine  Right  to  Temporal  Power. 
— Power  assumed  and  exercised  by  Pope  Pius  IX.,  Abp.  Hughes,  Bp.  Charbon- 
nel,  Priests,  &c. 

CHAPTER    XXIV.         ....  588-609 

EDUCATIONAL   POLICY   IN   THE    UNITED    STATES. 

Acts  and  Decrees  of  the  2d  Plenary  Council  of  Baltimore. — Extracts  from  R.  C. 
Periodicals,  &c. — New  York  Controversy,  1823,  &c. :  N.  Y.  Public  School  Soci- 
ety ;  Abp.  Hughes ;  Appropriations  to  R.  C.  Institutions ;  N.  Y.  "  Tax-levy  " 
of  1869  and  Repeal. — Cincinnati  Controversy,  1842,  &c. :  Acts  of  the  School 
Board;  Suit  of  1869  and  Decision. — Massachusetts  Law  on  reading  Bible  in 
Schools,  and  Boston  Controversy. — Connecticut  Law,  and  R.  C.  Public  Schools 
in  New  Haven,  New  Britain,  and  Waterbury. — Schools  in  Manchester,  N.  H. — 
Demand  for  State-aid  in  1853  and  subsequently. — Rev.  B.  G.  Northrop  on  an 
Unsectarian  School-system. — Rev.  H.  W.  Beecher  on  the  R.  C.  Plan. 

CHAPTER   XXV.         ....  610-621 

RELATION   OF   THE   SYSTEM   TO    GENERAL   INTELLIGENCE   AND    PROSPERITY. 

Our  Public-School  System  of  Protestant  Origin. — "  The  Catholic  World  "  and 
Brownson's  Quarterly  Review  on  Education  and  General  Intelligence,  with 
Notes. — Protestant  View. — Condition  of  Italy,  Spain,  Protestant  and  Catholic 
Switzerland,  Protestant  and  Catholic  Ireland,  and  other  Protestant  and  Cath- 
olic countries. — R.  C.  Periodicals,  Bookstores,  and  Publications  in  the  United 
States. — Conclusions  unfavorable  to  the  R.  C.  Church. 

CHAPTER    XXVI.,-        -        -        -        622-636 

MORAL  INFLUENCE   OF   THE   SYSTEM. 

Protestant  Concession  as  to  Individuals. — Council  of  Baltimore  on  Idle  and  Vicious 
Youth. — Comparative  Statistics  of  European  Countries  in  respect  to  Murder, 
Illegitimacy,  &c. — Police  and  Prison  Statistics  of  New  York  City. — Immorality 
of  Rome. — General  Character  of  Irish  Catholic  Laborers. —  Suppression  of  the 
2d  Commandment. — Miracles  :  from  "  Glories  of  Mary  " ;  Blood  of  St.  Janu- 
arius  at  Naples  ;  Holy  Coat  of  Treves ;  Sacred  Thorn  of  Bari,  &c.,  dropping 
blood ;  Apparition  of  the  Virgin  at  La  Salette ;  Frauds. — Protestant  View. 

CHAPTER    XXVH.,       ....  637-661 

RELATION   TO   CIVIL  AND  RELIGIOUS   LIBERTY. 

R.  C.  Denial  of  Hostility  to  Liberty. — Origin  of  Religious  Liberty :  Maryland  and 
Lord  Baltimore  ;  Roger  Williams  and  Providence  ;  Menno,  &c.  ;  the  Independ- 
ents of  England ;  John  Robinson. — Barclay's  Definition  and  Argument  — R.  Ct 
Position:  Pope's  Encyclicals  and  Syllabus  of  1864;  Cardinal  An tonelli ;  Cat- 
echisms of  Pen-one ;  The  Catholic  World  and  other  R.  C.  Periodicals.— Rome 
under  the  Popes,  by  Consul  Stillman,  &c. ;  Proclamation  to  the  Jews  of  Ancona 


CONTENTS.  XV 

in  1843;  Mortara  Case. — Tuscany  and  other  Parts  of  Italy;  Cases  of  Count 
Guicciardini,  of  the  Madiai,  &c. — France. — Spain  ;  Case  of  Matamoros,  &c. — 
Portugal;  Law  of  1852. — Austria;  Concordat  of  1855,  abrogated  in  1867; 
Pope's  Allocution. — Castelar's  Declaration. — New  Granada  and  Pope's  Allocu- 
tion of  1852. — Peru. — Ecuador  and  its  Concordat  with  the  Pope. — Mexico  and 
its  Struggles  for  Liberty. — Cuba ;  Stealing  a  Grave. — Canada ;  Excommunica- 
tions ;  Guibord  Case  ;  Beating  of  Colporteurs ;  Gavazzi  Mobs. — United  States  ; 
Tompkins  Square  Meetings  Stopped  ;  Attempt  to  Assassinate  Miss  O'Gorman ; 
Mob  at  Columbus,  0. — Protestant  Views  of  the  System  and  Argument. 

CHAPTER    XXVIH.,      ....  662-692 

POLITICAL  AND   SOCIAL  POWER  OP   THE   ROMAN   CATHOLIC   CHURCH. 

In  the  United  States:  Statistics  and  Estimates  of  R.  C.  Population,  1790-1870; 
Increase  by  Immigration,  Annexation,  Multiplication  of  Children,  and  Conver- 
sions of  Protestants,  with  Statistical  and  Illustrative  Details,  Comparisons  with 
Conversions  to  Protestantism  and  other  Losses ;  Dr.  Mattison's  Enumeration 
of  New  Expedients  Adopted  by  the  Roman  Catholics  of  this  Country  for  Advanc- 
ing their  Power. — In  England ;  Statistics  of  the  R.  C.  Population  at  Different 
Times,  Conversions,  Converts,  &c. ;  Cardinal  Wiseman,  &c.,  on  R.  C.  Progress, 
Modes  of  Influence,  &c. — In  Great  Britain ;  Gains  in  England  and  Scotland 
Compared  with  Losses  in  Ireland. — On  the  Continent  of  Europe  ;  Losses  in  It- 
aly, Spain,  Portugal,  Austria,  France,  Belgium,  Germany ;  Great  Change  in 
the  Comparative  Power  of  Protestant  and  R.  C.  Nations. — In  America ;  Losses 
in  Mexico,  Canada,  &c. — In  the  World :  Loss  of  Power  on  the  Whole ;  Con- 
fession and  Boast  of  "  The  Catholic  World  " ;  Complete  Statistics  from  R.  C. 
and  Protestant  Authorities,  with  an  Estimate  of  their  Comparative  Value,  and 
a  Prophecy. 

CHAPTER   XXIX.,    -        -        -        -  693  to  712 

CONCLUSION. 

"  We  have  heard  both  sides."— Elements  of  R.  C.  Strength  and  Weakness.— Du- 
ties and  Encouragements  of  American  Protestants. 

APPENDIX, 

INTRODUCTORY  NOTE  TO  THE  APPENDIX, 713 

TABLE  OF  CONTENTS  TO  THE  APPENDIX,  -  -  •  «  •  -  714 
PART  I.  THE  POPB  AKD  CARDINALS,  .....  715-717 
PART  IT.  STATISTICS  OP  R.  C.  POPULATION,  ....  717-718 
PART  HI.  VATICANISM,  ULTRAMONTANISM,  &c.,  ...  718-726 
PART  IV.  ROMANISM  IN  FOREIGN  COUNTRIES,  ...  726-764 

PART  V.      ROMANISM  IN  THE  UNITED  STATES,  ...         764-797 

GENERAL  INDEX,    ....         798-838 
INDEX  TO  THE  APPENDIX,    -        -  839  to  end. 


PIOTOEIAL  ILLUSTRATIONS. 

FULL-PAGE   ENGRAVINGS. 
I.  PANORAMA  OF  ROME,    -       -       -   .    -.     :-       ...    FRONTISPIECE 

The  figures  on  it  indicate — 

1.  Porta  del  Popolo  [  =  Gate  of  the  People],  at  the  N.  extremity  of  the  city. 

2.  Piazza  [=  Place]  del  Popolo,  with  an  Obelisk  in  the  center. 

3.  Church  of  Santa  Maria  [=  St.  Mary]  del  Popolo. 

4.  5.  Churches  of  Santa  Maria  di  Monte  Santo  and  Santa  Maria  de'  Miracdi. 

6.  Via  del  Corso  [—  Way  (or,  Street)  of  the  Course,  i.  e.,  race-course]. 

7.  Castle  of  St.  Angelo. 

8.  Basilica  di  San  Pietro  [=  St.  Peter's]. 

9.  Vatican  Palace. 

10.  Piazza  di  San  Pietro  [=  St.  Peter's  Place],  with  its  Obelisk,  Colonnade,  &c. 

11.  Church  of  San  Pietro  in  Monlorio  [=  St.  Peter's  on  Montorio,  or  on  the  Ja- 

niculum]. 

12.  Porta  San  Paolo  [=  St.  Paul's  Gate],  on  the  way  to  Ostia. 

13.  Porta  San  Sebastiano  [=  St.  Sebastian's  Gate],  on  the  old  Appian  Way,  at 

the  S.  extremity  of  the  city. 

14.  Basilica  di  San  Giovanni  in  Laterano  [=  of  St.  John  Lateran], 

15.  Porta  San  Giovanni  [=  St.  John's  Gate],  on  the  way  to  Naples  by  Albano. 

16.  Lateran  Palace  (not  numbered  in  the  engraving,  but  N.  of  and  apparently 

joined  with  14). 

17.  Basilica  di  Santa  Croce  in  Gerusalemme  [=  of  Holy  Cross  in  Jerusalem]. 

18.  Church  of  San  Stefano  [=  St.  Stephen]  Rotondo  [—  round,  or  a  rotunda], 

19.  Coliseum  or  Colosseum,  also  called  Flavian  Amphitheatre  or  Amphitheatre 

of  Vespasian. 

20.  Ruins  of  the  Roman  Forum. 

21.  Piazza  del  Campidoglio  [—  Capitol  Place,  or  the  Capitol  Palaces  round  the 

Place  on  the  Capitoline  Hill]. 

22.  Pantheon. 

23.  Quirinal  Palace,  and  Obelisk  in  the  Quirinal  Place,  West  of  the  Palace.      '. 

24.  Basilica  di  Santa  Maria  Maggiore  [=  of  St.  Mary  Major]. 

U.  INTERIOR  or  ST.  PETER'S,     •       - page  56 

At  the  base  of  the  great  dome  is  the  Latin  inscription  "  Tu  es  Petrus  et  .  .  .  . 


PICTORIAL  ILLUSTRATIONS. 


XV11 


ccdorum"  [=  Thou  art  Peter  and  ...  of  heaven]  taken  from  Matt.  16  : 18,  19. 
The  other  inscription,  "  Pius  Sextus  P.  M.  Pontificatus  "  =  Pitts  Sixth,  Sovereign 
Pontiff,  Pontificate.     The  engraving  is  copied  from  a  larger  Roman  engraving 
belonging  to  Rev.  S.  D.  Phelps,  D.  D. 
IIL  THE  POPE  IN  HIS  AUDIENCE-DRESS,  and 

THE  POPE  IN  HIS  SEDAN-CHAIR,  WEARING  HIS  TIARA, 

IV.   BlSHOP  ELECT  TAKING  THE  OATH, 

V.  NUN  TAKING  THE  VEIL,  -------- 

VI.  AUTO  DA  FE, 

VII.  MARTYRDOM  OF  WM.  TYNDALE,  TRANSLATOR  OF  THE  BIBLE, 
VIII.  THE  CATHEDRAL,  BALTIMORE,  and 

INTERIOR  OF  THE  CHURCH  OF  THE  IMMACULATE  CONCEPTION, 
BOSTON, 


page  119 
"  274 
"  347 
"  384 
"  417 


521 


CUTS  IN  THE  PRINTED  PAGES. 


1. 

2. 

3. 

4. 

5. 

6. 

7. 

8. 

9. 
10. 
11. 
12. 
13. 
14. 
15. 
16. 
17. 
18. 
19. 

20. 
21. 
22. 

23. 
24. 
25. 

26. 
27, 


Chair  of  St.  Peter,  57 

The  Pope  in  his  Pontifical  Dress,  119 
The  Pope's  Tiara  and  Keys,  120 
Arms  of  Pope  Pius  IX.,  138 

Signature  of  Pope  Pius  IX.,  138 
The  Pope  in  his  State-carriage,  142 
The  Pope  borne  in  his  Chair,  146 
A  Cardinal  in  Full  Dress,  189 

Bishop's  Crosier,  262 

Arms  of  the  Abp.  of  Baltimore,  262 
Arms  of  the  Abp.  of  New  York,  262 
Benedictine  Monk,  287 

Angustinian  Canon,  290 

Premonstrant,  290 

Franciscan  or  Gray  Friar,  294 

Dominican  Nun,  300 

Augustinian  Eremite,  303 

Wheeling  Female  Academy,  307 
St.  iMichael's  Retreat,  W.  Hobo- 
ken,  311 
Academy  of  Mt.  St.  Vincent,  315 
University  of  Notre  Dame,  Ind.,  322 
Waldensian  Women  Buried 

Alive,  396 

Heads  of  Waldenses  Blown  off,  397 
St.  Bartholomew  Medal,  403 

High   Mass — Elevation  of  the 

Host,  422 

The  Priest  goes  to  the  Altar,      424 

The  Priest  begins  Mass,  425 

9 


H.GI. 

28.  At  the  Con/iteor,  426 

29.  The  Priest  kisses  the  Altar,        426 

30.  Priest  goes  to  the  Epistle-side,     427 

31.  At  the  Introit,  427 

32.  At  the  Kyrie  Eleison,  428 

33.  At  the  Dominus  Vobiscum,  428 

34.  At  the  Epistle,  429 

35.  At  Munda  Cor  Mewn,  430 
3ft.  At  the  Gospel,  431 

37.  At  the  Offertory,  432 

38.  At  the  Unveiling  of  the  Chalice,  432 

39.  At  the  Covering  cf  the  Chalice,  433 

40.  The  Priest  washeth  his  lingers,  434 

41.  At  the  Orate  Fratrts,  435 

42.  At  the  Preface,  435 

43.  At  the  Memento  for  the  Living,  436 

44.  The  Priest  holds  his  hands  over 

the  Chalice,  437 

45.  The  Priest  signs  the  Oblation,     437 

46.  The  Elevation  of  the  Host,          438 

47.  At  the  Elevation  of  the  Chalice,  438 

48.  At  the  Memento  for  the  Dead,    439 

49.  At  Nobis  quoqut  PeoctUoribu^        440 

50.  At  the  Pater  Noster,  440 

51.  At  the  Breaking  of  the  Host,      441 

52.  The  Priest  puts  part  of  the  Host 

into  the  Chalice,  442 

53.  At  the  Agnus  Dei,  442 

54.  At  the  Communion,  444 

55.  At  the  Ablution,  444 


XV111 


PICTORIAL   ILLUSTRATIONS. 


rioi. 

56.  After  Communion,  445 

57.  At  Dominiis  Vobiscum,  445 

58.  At  the  last  Collect,  446 

59.  At  the  last  Dominus  Vobiscum,      446 

60.  At  the  Gospel  of  St.  John,  447 

61.  Altar-bell,  461 

62.  Antependium,  461 

63.  Candelabrum,  463 

64.  Bishop's  Candlestick,  463 

65.  Candlestick  for  Altar,  463 

66.  Canopy  used  in  Procession  of 

the  Sacrament,  464 

67.  68.  Censer  and  Incense-boat,  465 

69.  Chalice,  465 

70.  Chime  of  3  little  Bells,  466 

71.  Ciborium,  466 

72.  Processional  Cross  and  Staff,  468 

73.  Cruets  with  Plate,  468 

74.  Baptismal  Font,  469 

75.  Holy- Water  Pot,  472 

76.  Kneeling-desk,  472 

77.  Oil-stock,  473 

78.  Ostensory,  474 
7t.  Pyx  for  Holy  Bread,  476 


80.  Pyx  for  Holy  Oils,  476 

81.  Triangle,  or  Triangular  Candle- 
stick, 481 

82.  Umbrellino    for    Transporting 

Sacrament,  451 

83.  Rosary,  435 

84.  Coronation  of  the  Blessed  Vir- 

gin, 487 

85.  Statue  of  Mary,  Queen  of  Heav- 

en, with  Infant  Jesus,  490 

86.  Banner  representing  St.  Joseph 

with  the  Infant  Jesus,  491 

87.  Image   of  Christ  on  St.  Vero- 

nica's Handkerchief,  492 

88.  89.  Reliquaries,  or  Relic-cases,     492 

90.  Confessional,  505 

91.  Apostles  Peter  and  Paul  on  In- 

dulgence, 533 

92.  Arms  of  Gregory  XVI.,  533 

93.  Seal,  534 

94.  Arms  of  Card.  Abp.  of  Paler- 

mo, 534 

95.  Scapular  of  Mount  Cannel,         537 


FULL-PAGE  ENGRAVINGS  IN  THE  APPENDIX. 

CARDINAL  H.  E.  MANNING,  from  "  Harpers'  Weekly," 
PRINCE  BISHABCK,  engraved  from  a  Photograph,        '•       -   ) 
KT.  HON.  WM.  E.  GLADSTONE,  engraved  from  a  Photograph,  ^ 
JOSEPH  GUIDOBD,  from  "Harpers'  Weekly,"      ...»••.     ... 
RBV.  CHARLES  CHINIQUT,  from  the  "N.  T.  Witness,"  ) 

CARDINAL  JOHN  McCLOSKBT,  engraved  from  a  Photograph,    ) 


719 
729 
754 
764 


CHAPTER    I. 

THE  CITY  OF  ROME  AND  ITS  CONNECTIONS. 

A  THOROUGH  acquaintance  with  the  Roman  Catholic  system 
of  religion  demands  a  knowledge  of  what  Rome  itself  has  been 
and  is.  The  present  chapter,  therefore,  sketches  the  origin, 
history,  institutions,  and  leading  features  of  Rome ;  traces  the 
rise  and  fall  of  the  kingdom,  republic,  and  empire,  of  which 
Rome  has  been  the  foundation  and  center,  together  with  the 
more  recent  fortunes  of  the  city  and  its  dependent  territory ; 
and  describes  for  stay-at-home  travelers  whatever  is  now  most 
noticeable  in  this  interesting  locality. 

The  city  of  Rome  is  of  so  great  antiquity,  that  one  of  its 
common  titles  is  "  the  Eternal  City."     Compared  with  it,  i 
deed,  most  of  the  cities,  both  of  Europe  and  America,  have  but 
a  recent  origin.     St.  Augustine  in  Florida,  the  oldest  town  in  $4.  •*** 
the  United  States,  is  more  than  two  thousand  three  hundred  UJ«w« 
years  younger  than  Rome.     Jamestown  in  Virginia,  long  noted<2w/  P*** 
as  the  first  permanent  English  settlement  in  America,  grew  old' 
and  went  to  ruin  years  ago;  but  its  age,  even  now,  would  be 
hardly  one-tenth  of  the  age  of  Rome.     New  York,  the  largest 
as  well  as  the  most  ancient  of  our  great  cities,  can  trace  back 
its  origin  to  a  fort  and  a  few  rude  huts  erected  by  the  Dutch, 
somewhat  more  than  two  hundred  and  fifty  years  ago,  on  the 
southern  part  of  the  island  of  Manhattan  ;  but  Rome  is  still 
ten  times  as  old  as  New  York.     It  is  more  than  ten  times  as 
old  as  Plymouth  in  Massachusetts,  which  celebrated  its  two 
hundred  and  fiftieth  a  miversary  in  1870,  and  is  counted  the 
oldest  town  in  New  England.     Chicago,  the  young  giant  of  the 
west,  would  need  to  have  its  age  multiplied  by  sixty-five,  before 


20  THE  CITY  OP  ROME  AND  ITS  CONNECTIONS. 

it  could  be  placed  on  an  equality  with  Rome  in  regard  to  its 
years.  And  if  we  cross  the  Atlantic,  we  shall  find  Rome  main- 
taining its  proud  pre-eminence  in  age  over  all  the  great  capitals 
of  Europe.  Its  equal  in  this  respect  cannot  be  found  in  Lon- 
don or  Paris,  St.  Petersburg  or  Berlin,  Amsterdam  or  Vienna, 
Madrid  or  Constantinople.  None  of  these  can  show  a  history 
till  more  than  five  hundred  years  after  Rome  was  built ;  and 
some  of  them  were  of  no  importance  till  long  after  the  settle- 
ment of  America. 

Yet  Rome  is  by  no  means  the  oldest  city  in  the  world. 
^  Athens,  the  present  capital  of  Greece,  and  the  renowned  seat 
ancient  Grecian  art  and  learning  and  liberty,  is  reputed  to 
have  been  founded  eight  centuries  earlier  than  Rome.  Jerusa- 
lem became  "the  holy  city"  and  the  residence  of  Israel's 
kings  250  years  before  the  currently  received  date  of  the  foun- 
dation of  Rome;  it  had  been  even  then  a  stronghold  of  the 
Jebusites  for  five  centuries ;  and  if,  as  is  probable,  it  was  the 
"Salem"  of  Melchizedek  (Gen.  14:  18),  it  follows  that  Jeru- 
salem was  a  place  of  importance  more  than  a  thousand  years 
before  Rome  existed.  Certainly  Hebron,  which  "was  built 
seven  years  before  Zoan  in  Egypt"  (Num.  13:  22),  and  Da- 
mascus also,  both  of  which  were  well  known  places  when 
Abram  first  entered  the  land  of  Canaan  (Gen.  13:  18;  14:  15; 
15:  2,  &c.),  have,  in  their  known  duration  of  almost  4,000 
years,  a  claim  to  antiquity,  by  the  side  of  which  not  only  cities 
in  America,  but  even  Rome  itself,  must  bow  with  deferential 
regard. 

The  origin  and  early  days  of  Rome  lie  beyond  the  domain  of 
sober  and  veritable  history  in  that  airy  realm  where  legends 
and  fables  find  no  effectual  corrective,  except,  on  the  one  hand, 
in  that  stubborn  unbelief  which  leaves  nothing  but  a  blank,  or, 
on  the  other,  in  that  critical  conjecture,  which  is  sometimes 
plausible  and  sometimes  extravagant,  but  is  never  a  satisfactory 
substitute  for  known  truth.  The  twenty-five  different  legends 
which  are  reported  to  exist  respecting  the  foundation  of  Rome, 
may  all  be  grouped  under  three  leading  theories,  namely :  (I.) 


THE   CITY   OP  ROME   AND  ITS   CONNECTIONS.  21 

That  Rome  was  founded  in  the  age  before  the  Trojan  "War,1 
which  is  assigned  to  the  ten  years  beginning  B.  c.  1194,  and 
ending  B.  c.  1184.  Some  who  advocate  this  theory  ascribe 
the  building  of  Rome  to  the  Pelasgi ;  others,  to  the  Arcadian 
Evander.  (II.)  That  the  Trojan  Eneas  (=JEueas),  or  others 
(Trojans,  Trojans  and  Aborigines,  or  Greeks), founded  it  a  little 
after  the  fall  of  Troy,  that  is,  after  B.  c.  11 84.  (III.)  That  Romu- 
lus, grandson  of  Numitor,  king  of  Alba  Longa  (a  city  about  15 
miles  S.E.  of  Rome),  founded  Rome  several  centuries  after 
the  Trojan  War.  Romulus  and  Remus  were  reputed  to 
twin_sons  of  the  war-god  Mars  and  of  Numitor' s  daughter  Sil- 
via, and  were  said  to  be  suckled  by  a  she  wolf.  Romulus  was 
deified,  aftjr  his  death,  by  the  name  of  Quirinus.  That  Rom- 
ulus was  the  founder  of  Rome  was  the  tradition  almost  uni- 
versally received  among  the  Romans,  and  has  been  for  ages 
the  current  account  of  the  origin  of  the  city.  The  city  of  Rome, 
it  is  added,  was  built  by  Romulus  on  the  Palatine  hill  or  mount; 
and  its  very  beginning  was  marked  with  bloodshed,  Remus,  the 
twin  brother  of  Romulus,  being  slain  for  ridiculing  the  slender 
walls  of  the  new  city.  The  date  for  the  foundation  of  the  city, 
which  is  given  by  Yarro  and  generally  adopted,  places  the 
event  in  the  year  B.  c.  753.  The  21st  of  April  was  kept  as  a$  C- . 
festival  in  memory  of  the  event. 

Romulus  is  said  to  have  been  the  first  of  the  seven  kings  of 
Rome,  and  to  have  disappeared  suddenly  after  a  reign  of  37 
years.  In  the  early  part  of  his  reign  the  Sabines  were  united 
with  the  Romans ;  but  their  king,  Titus  Tatius,  who  was  joinfr- 
ruler  with  Romulus,  was  soon  slain,  leaving  Romulus  sole  king 
of  the  united  nation.  The  names  of  the  kings,  and  the  dura- 
tion of  their  reigns,  are  thus  given : 

Romulus,  B.  c.  753-716  ;  Numa  Pompilius,  715-673  ;  Tul- 
lus  Hostilius,  673-641 ;  Ancus  Martins,  641-616  ;  Tarquinius 
Prisons  (=  Tarquin  the  elder),  B.  c.  616-578  ;  Servius  Tullius, 
578-534 ;  Tarquinius  Superbus  (=  Tarquin  the  Proud), 
534-510. 

The  Roman  kings  were  not  hereditary,  but  limited  and  elect/-™ 

.'C    '" 


22  THE  CITY  OP  SOME  AND  ITS  CONNECTIONS. 

ive.  The  king  had  no  legislative  authority,  and  could  make 
neither  war  nor  peace  without  the  concurrence  of  the  senate 
and  people ;  but  he  was  the  military  leader,  the  supreme  judge 
in  all  matters  of  life  and  death,  and  also  a  priest  and  the  chief 
director  of  sacred  things.  The  senate,  composed  originally  of 
100  members,  afterwards  increased  to  200,  subsequently  to 
300,  400,  900,  1000  (after  the  death  of  Julius  Cesar),  and 
then  reduced  to  600  by  Augustus,  deliberated  at  first  as  the 
king's  council  on  such  public  affairs  as  the  king  proposed  to 
them ;  but,  after  the  abolition  of  the  kingly  office,  everything 
was  done  by  the  authority  of  the  senate,  though  this  almost 
unlimited  control  was  afterwards  much  abridged  in  various 
ways.  The  supreme  power  in  Rome  belonged  to  those  who 
were  called  "  the  people,"  who  were  assembled  to  elect  magis- 
trates, to  pass  laws,  particularly  in  respect  to  declaring  war 
and  making  peace,  and  to  try  persons  guilty  of  certain  crimes. 
Romulus  divided  the  whole  population  of  Rome  into  two  classes, 
the  burgesses  or  citizens  (who  took  the  name  of  Patres  or  Pa- 
tricii,  i.  e.,  fathers  or  patricians),  and  their  clients  or  depend- 
ents. Each  one  of  the  latter  class  was  the  client  of  some  par- 
ticular one  of  the  former  class,  who  was  called  his  patron,  the 
relation  being  somewhat  similar,  in  dependency  and  closeness 
of  union,  to  that  of  child  and  parent,  or  lord  and  vassal.  The 
clients  were  bound  to  render  certain  services  to  their  patrons, 
and  the  patrons  were  to  defend  their  clients  from  all  wrong  or 
oppression  by  others.  The  patricians  or  members  of  the  first 
class  made  up  at  this  time  what  was  called  "the  Roman  peo- 
ple," their  clients  or  dependents,  though  freemen,  having  no 
share  in  the  government.  The  plebeians  came  in  afterwards 
and  constituted  a  third  class  of  freemen,  who  were  neither  pat- 
rons nor  clients,  but  entirely  free  and  independent,  yet,  like 
clients,  without  political  rights.  Such  were  the  early  social 
and  political  institutions  of  Rome. 

Rome  had  its  kings  for  nearly  250  years.  The  seventh  'and 
last  of  these  kings,  Tarquin  the  Proud,  was  dethroned  (B.  c. 
510)  in  consequence  of  his  cruel  tyranny  and  the  violence  of- 


THE   CITY  OF   ROME  AND   ITS   CONNECTIONS.  23 

fered  by  his  son  Sextus  to  the  virtuous  and  beautiful  Lucretia, 
the  wife  of  Collatinus. 

The  Roman  Republic,  which  now  succeeded,  continued  nearly 
500  years,  when  it  gave  place,  under  Augustus  Cesar,  to  the 
Roman  Empire.  In  the  Republic  the  two  consuls,  who  were 
elected  annually,  took  the  place  of  the  king  as  the  chief  officers 
of  the  government.  The  senators,  who  were  styled  "  Fathers," 
and  had  been  appointed,  usually  for  life,  by  the  kings,  were, 
for  half  a  century  or  more  after  the  republic  began,  chosen  by 
the  consuls  and  by  the  military  tribunes,  who  were  command- 
ers of  thousands,  but  afterwards  by  the  censors,  who  not  only 
took  the  census  of  persons  and  property,  but  had  a  supervision 
over  the  rank  and  moral  character  of  all  the  people.  The  pa- 
tricians, who  constituted  the  nobility,  at  first  not  only  filled  all 
the  offices,  but  monopolized  all  the  political  rights  in  the  state. 
The  senators,  consuls,  censors,  and  other  officers,  were  patri- 
cians ;  and  under  the  name  of  "  the  senate  and  people  of  Rome" 
the  patricians  enacted  all  the  laws.  The  early  Roman  law 
placed  the  poor  debtor  completely  at  the  mercy  of  his  creditor, i 
who  might  imprison  the  debtor,  bind  him  with  chains, 
him  on  bread  and  water,  sell  him  as  a  slave,  or  even  put  him  '7>vA** 
to  death.  As  the  senators  and  patricians-  possessed  most  of 
the  wealth,  monopolized  the  power,  and  often  cruelly  oppressed 
the  plebeians  or  common  people,  the  latter  were  led  to  take 
up  arms  in  their  own  defense,  and  to  institute  the  office  of  trib- 
unes of  the  people,  which  the  aristocracy  were  compelled  to 
sanction  B.  c.  493.  These  tribunes,  whose  persons  were  held 
sacred,  and  who  had  the  power  to  place  even  consuls  under 
arrest,  defended  the  oppressed  plebeians,  and  in  process  of 
time  greatly  diminished  the  authority  of  the  senate  and  the 
privileges  of  the  patricians,  especially  by  exercising  their  right 
to  pronounce  the  word  Veto,  that  is,  I  forbid,  which  was  suffi- 
cient to  make  void  any  law  or  decree  of  the  senate.  The 
Twelve  Tables,  which  were  arranged  and  ratified  B.  c.  451, and-'  >» 
were  regarded  as  the  foundation  of  all  law,  tended,  on  the-^-C-4 
whole,  to  introduce  equal  rights  in  law  and  government.  In- 


24  THE   CITY  OP  ROME   AND  ITS   CONNECTIONS. 

termarriages  between  the  patricians  and  plebeians  were  for  a 
time  prohibited,  but  were  legalized  in  the  year  445  B.  c.  By 
the  Licinian  law,  passed  B.  c.  367,  it  was  ordained  that  one  of 
the  consuls  must  be  a  plebeian.  Nearly  200  years  afterwards 
(B.  c.  172)  both  consulships  were  opened  to  the  plebeians.  By 
these  and  other  steps,  taken  from  time  to  time,  the  exclusive 
privileges  of  the  patricians  were  abolished,  and  the  Roman 
government  became  more  liberal  and  democratic,  though  the 
patricians  and  plebeians  kept  up  their  dissensions  from  age  to 
age. 

In  the  course  of  time  the  equestrian  order,  or  the  knights, 
became  very  prominent.  The  knights  were  originally  those 
300  rich  and  accomplished  young  patricians,  who,  under  Ro- 
mulus, served  as  soldiers  on  horseback  and  attended  the  king 
as  his  body-guard.  As  the  city  grew,  their  number  was  largely 
increased,  especially  by  additions  from  the  best  plebeian  fam- 
ilies. Under  king  Servius  Tullius,  they  amounted  to  3,600, 
and  were  the  wealthiest  men  in  Rome.  Each  was  furnished 
with  a  horse  at  the  public  expense,  and  each  wore  a  gold  ring. 
About  B.  c.  400,  many  began  to  serve  as  horse-soldiers  at  their 
own  expense,  and  a  distinction  was  made  between  these  and 
the  more  honored  knights  whose  horses  were  furnished  at  the 
public  expense.  But  a  still  greater  change  took  place  when, 
by  a  law  of  Caius  Gracchus,  about  B.  c.  120,  all  who  possessed  a 
certain  amount  of  property  were  raised  to  the  equestrian  order, 
and  a  body  of  300,  chosen  periodically  from  this  order,  was 
vested  with  the  judicial  power.  Under  this  law  those  who  had 
grown  rich  by  farming  the  taxes,  and  taking  contracts  for  fur- 
nishing supplies  to  the  army  and  navy,  were  all  brought  into 
the  equestrian  order  and  vested  with  important  political  privi- 
leges. For  the  next  50  years  this  order  had  great  contests  with 
the  senate. 

Romulus  divided  the  people  (the  patricians)  into  three  tribes, 
and  each  tribe  into  ten  curias  ;  and  hence  only  the  patricians 
and  those  plebeians  who  were  afterwards  incorporated  into 
these  tribes,  had  any  place  in  the  assembly  of  the  people  which 


•IHE   CITY  OP  EOME  AND  ITS   CONNECTIONS.  25 

was  held  by  curiae.  But  in  the  centuriate  assembly,  instituted 
about  200  years  after  the  foundation  of  Rome,  and  held  in  the 
field  of  Mars  outside  of  the  city,  the  people  voted  by  centuries 
or  companies  arranged  in  classes  according  to  their  census  or 
ratable  landed  property.  Here  the  first  class,  consisting  of  100 
centuries,  and  composed  of  the  richest  citizens,  presented  them- 
selves completely  armed,  and  had  a  controlling  majority,  the 
other  four  classes  having  but  93  voting  centuries  and  appear- 
ing less  completely  armed,  while  all  the  freemen  who  had  an 
insufficient  estate  (less  than  one-ninth  of  that  required  for  the 
first  class)  were  thrown  into  one  century  without  a  vote.  This 
centuriate  assembly,  in  which  the  more  wealthy  plebeians  could 
vote,  became  in  time  the  supreme  legislative  body. 

The  3  tribes  into  which  Romulus  divided  the  patricians,  must 
not  be  confounded  with  the  20  territorial  divisions  afterwards 
made  by  king  Servius  Tullius,  and  called  by  the  same  name.  In 
the  tribes  of  Servius  none  but  plebeians  were  enrolled,  while  the 
patricians  held  their  place  in  the  other  tribes  by  virtue  of  their 
birth  and  without  regard  to  their  residence.  Of  the  plebeian 
or  Servian  tribes,  4  were  in  the  city  and  the  rest  outside, 
the  whole  number  being  gradually  increased  with  the  exten- 
sion of  the  Roman  territory  till  B.  c.  236,  from  which  time  it 
remained  stationary  at  35.  The  tribal  assembly,  in  which  the 
plebeians  gave  their  votes  according  to  their  tribes,  was  origin- 
ally intended  for  transacting  the  business  of  the  plebeian  order, 
but  it  gradually  extended  its  power  over  the  whole  state,  and 
its  ordinances  obtained  all  the  force  of  law.  Freedmen  or 
emancipated  slaves  had  the  right  of  voting  in  this  assembly ; 
but  they  must  belong  to  one  of  the  four  city  tribes,  and  there- 
fore, however  numerous,  they  could  not  exercise  much  political 
power  in  the  assembly.  The  patricians  and  their  clients,  and 
also  the  freedmen,  are  supposed  to  have  been  first  included  in 
the  plebeian  tribes  by  the  laws  of  the  Twelve  Tables,  B.  c.  450. 

Slaves,  in  distinction  from  all  the  above  classes,  were  re- 
garded as  having  no  rights  at  all.  They  were  esteemed  among 
the  Romans,  not  as  persons,  but  as  things.  Their  master  had 


26  THE  CITY  OP  BOMB  AND  ITS   CONNECTIONS. 

an  absolute  power  over  them.  He  might,  and  frequently  did, 
scourge,  torture,  mutilate,  or  kill  his  slaves,  for  any  offense,  or 
for  no  offense ;  and  sometimes  he  crucified  them  from  mere 
caprice.  He  might  force  them  to  become  prostitutes  or  gladia- 
tors ;  he  might  separate  friends  or  families  (for  no  slave  could 
be  lawfully  married)  at  his  will ;  nor  was  he  considered  bound 
to  provide  for  their  welfare  in  sickness  or  in  health.  Yet  both 
law  and  custom  were  favorable  to  giving  slaves  their  freedom. 
For  a  long  time  slaves  were  not  numerous  in  Rome  ;  but  they 
must  have  greatly  increased  before  the  expulsion  of  the  kings. 
It  was  the  custom  to  make  slaves  of  conquered  enemies.  Debt- 
ors and  criminals  might  also  be  reduced  to  slavery.  In  the 
later  ages  of  the  Republic  the  number  of  slaves  in  Rome  and 
throughout  Italy  was  immense. 

The  Romans  were  warriors  from  the  very  beginning  of  their 
city.  From  each  of  the  three  original  tribes  Romulus  chose 
1000  foot-soldiers  and  100  horsemen.  The  number  of  soldiers  was 
naturally  increased  with  the  growth  of  the  city.  Every  citizen 
from  the  age  of  17  to  46  was  obliged  to  enlist  as  a  soldier,  when 
the  public  service  required ;  every  foot-soldier  must  serve  20 
campaigns,  and  every  horseman  10  campaigns.  In  the  early 
times  no  one  could  hold  office  who  had  not  served  10  cam- 
paigns. Much  of  the  time  under  the  kings,  and  nearly  all  the 
time  during  the  existence  of  the  republic,  the  Romans  were 
engaged  in  wars.  The  temple  of  Janus  is  said  to  have  been 
built  by  Nuina  Pompilius,  the  second  king  of  Rome,  with  two 
brazen  gates,  which  were  open  in  war  and  shut  in  peace.  From 
the  time  of  Numa  to  the  time  of  Augustus,  a  period  of  about 
640  years,  this  temple,  according  to  the  annals,  was  closed  but 
once,  and  that  only  for  a  short  period,  after  the  end  of  the  first 
Punic  war,  B.  c.  235.  The  Romans,  however,  were  not  always 
victorious  over  their  enemies.  One  terrible  invasion  occurred 
a  little  more  than  a  century  after  the  kings  were  expelled. 
The  Gauls,  who  inhabited  the  region  north  and  northwest  of 
Italy,  swept  over  Italy  like  a  hurricane,  crushing  and  destroy- 
ing. Rome  was  taken  and  burnt  by  them  B.  c.  390 ;  but,  while 


THE  CITY  OP  ROME  AND  ITS  CONNECTIONS.  27 

one  legend  says  that  Camillas,  having  been  appointed  dictator, 
drove  them  out  and  exterminated  their  army,  another  account 
declares  that  the  city  was  ransomed  by  the  payment  of  a  thou- 
sand pounds  of  gold  to  the  Gauls,  who  then  marched  off  to 
their  homes  unmolested.  The  city  was  rebuilt,  but  with  a  haste 
and  irregularity,  the  evils  of  which  were  never  remedied  till 
Rome  was  again  rebuilt  after  its  destruction  by  fire  in  the  time 
of  Nero.  Two  other  invasions  of  the  Gauls  followed  the  one 
just  mentioned,  one  thirty  years  after  the  first,  the  other  ten 
years  later ;  but  these  were  resisted  with  greater  courage  and 
firmness,  and  their  consequences  were  less  disastrous. 

About  125  years  after  the  burning  of  Rome  by  the  Gauls, 
B.  c.  265  ,  the  Romans  became  masters  of  all  Italy,  leaving  some 
of  the  cities  nominally  free  as  allies,  and  placing  the  rest  in 
a  position  more  or  less  dependent.  They  then  easily  became 
involved  in  the  Punic  (that  is,  Phenician)  wars,  which  were 
waged  with  the  Carthaginians.  The  renowned  city  of  Car- 
thage, the  great  rival  of  Rome,  was  situated  in  Northern  Africa, 
a  few  miles  from  the  modern  city  of  Tunis,  and  was  originally 
founded,  according  to.  the  legend,  by  the  princess  Dido  and 
other  colonists  from  the  Phenician  city  of  Tyre,  B.  c.  878. 
The  rich  island  of  Sicily  was  mostly  under  the  dominion  of 
Carthage ;  and  here  the  first  Punic  war  began  in  an  acceptance 
by  the  Romans  of  an  invitation  from  the  Mamertines,  who  had 
established  themselves  at  Messana(now  Messina) ,  to  aid  them 
against  the  Carthaginians.  This  first  Punic  war  lasted  23 
years,  from  B.  c.  264  to  241,  and  ended,  after  various  successes 
and  reverses,  in  a  decisive  naval  victory  gained  by  the  Romans 
over  the  Carthaginians  and  a  consequent  treaty,  by  which  the 
Carthaginians  abandoned  Sicily  and  the  adjacent  small  islands, 
gave  up  all  Roman  prisoners  without  ransom,  and  paid  to  the 
Romans,  within  ten  years,  3200  talents,  afterwards  increased 
to  4400  talents,  a  sum  equal  to  nearly  five  millions  of  dollars. 

Sicily  now  became  the  first  Roman  province  ;  and  the  peace 
between  Rome  and  Carthage  lasted  about  as  long  as  the  pre- 
vious war.  But  neither  Rome  nor  Carthage  was  idle  during 


28  THE   CITY  OF  ROME  AND   ITS   CONNECTIONS. 

this  period.  Both  were  engaged  in  perilous  wars  with  other  ene- 
mies ;  but  both  were  recruiting  their  strength,  and  preparing  the 
way  for  new  conquests.  Rome  gained  possession  of  Sardinia  and 
Corsica.  Hamilcar,  an  able  Carthaginian  general,  was  sent 
at  his  own  solicitation  into  Spain  to  bring  that  country  under 
the  dominion  of  Carthage.  There  he  collected  and  disciplined 
an  excellent  army,  and  gained  a  great  province  for  Carthage, 
ruling  it  with  vigor  and  wisdom  for  eight  years.  After  his 
death  in  battle,  his  plans  were  taken  up  and  carried  on  suc- 
cessfully, first  by  his  son-in-law  Hasdrubal,  till  his  death  by 
the  assassin's  knife,  and  then  by  his  son  Hannibal.  The  latter, 
who  was  only  nine  years  old,  when  he  besought  his  father 
Hamilcar  to  take  him  along  into  Spain,  was  allowed  by  his 
father  to  accompany  him  only  on  condition  of  swearing  eternal 
enmity  to  Rome  and  the  Romans.  On  taking  his  father's  place 
at  the  age  of  24,  B.  c.  221,  he  set  himself  in  earnest  to  realize 
his  father's  designs,  and  at  the  close  of  the  next  year  all  Spain 
south  of  the  Ebro  and  Douro,  with  one  exception,  was  with 
Carthage,  either  by  subjection  or  alliance.  That  one  excep- 
tion was  the  city  of  Saguntuin,  an  ancient  Greek  colony  then 
in  alliance  with  Rome,  situated  on  the  Mediterranean,  about 
100  miles  south  of  the  Ebro,  where  is  now  the  modern  Murvie- 
dro.  A  neighboring  tribe,  with  which  Saguntum  was  at  war, 
invited  Hannibal  to  destroy  Saguntum,  and  he  eagerly  accepted 
the  invitation.  The  city  was  captured  after  a  desperate  resist- 
ance of  eight  months,  though  the  Roman  envoys  in  vain  re- 
quired Hannibal  to  desist  from  attacking  their  ally.  Another 
embassy,  sent  to  Carthage  to  demand  that  Hannibal  should  be 
delivered  up  to  the  Romans,  met  with  a  refusal,  and  then  war 
was  declared  B.  c.  218.  This  second  Punic  war  lasted  nearly 
17  years.  Hannibal  marched  over  the  Alps  into  Italy ;  in 
three  great  battles  he  terribly  defeated  the  Romans,  of  whom 
more  than  43,000  died  on  the  bloody  field  of  Cannae ;  all  South- 
ern Italy,  with  most  of  the  cities  in  Campania,  and  the  Gauls 
in  the  North,  declared  in  his  favor ;  Capua,  the  next  city  to 
Rome  in  size,  and  probably  its  superior  in  wealth,  received  him 


THE   CITY   OF  EOME  AND   ITS   CONNECTIONS.  29 

and  his  army ;  but  the  Romans,  now  taught  by  experience,  fol- 
lowed the  leadership  of  Fabius  Maximus,  Claudius  Marcellus, 
and  others,  and,  avoiding  decisive  battles  for  several  years, 
kept  Hannibal  in  check,  cut  off  his  supplies  and  detachments 
from  the  main  army,  and  harassed  him  in  all  possible  ways ; 
the  Carthaginians,  through  the  influence  of  those  who  were 
hostile  to  Hannibal,  sent  him  only  scanty  reinforcements,  and 
left  him  long  without  any  support;  his  brother  Hasdrubal,who 
had  once  entirely  defeated  the  Roman  army  in  Spain,  entered 
Italy  for  the  purpose  of  joining  Hannibal,  but  was  himself  com- 
pletely defeated  and  slain  before  he  could  effect  the  desired 
junction ;  Cornelius  Scipio  the  younger,  recovered  Spain  to 
the  Romans,  carried  the  war  into  Africa,  defeated  the  Cartha- 
ginians by  treachery  and  fire  and  sword,  constrained  the  Car- 
thaginian government  to  recall  Hannibal  and  his  veterans,  who 
for  16  years  had  sustained  themselves  in  Italy,  and  at  length 
gained  a  decisive  victory  over  Hannibal  and  his  army  on  the 
plain  of  Zama,  on  account  of  which  he  is  known  in  history  as 
Scipio  Africanus.  The  conditions  of  peace,  to  which  the  con- 
quered gave  their  assent,  left  the  Carthaginians  independent 
within  their  own  territory  in  Africa ;  but  required  them,  among 
other  things,  to  surrender  all  prisoners  and  fugitives,  all  their 
fleet  except  ten  galleys,  and  all  their  elephants ;  prohibited 
their  making  war  without  consent  of  Rome ;  and  bound  them 
to  pay  the  Romans  10,000  talents,  or  more  than  ten  millions  of 
dollars,  in  annual  installments  for  the  next  fifty  years.  The 
second  Punic  war  ended  in  the  greatest  triumph  Rome  had 
ever  known,  B.  c.  201. 

The  third  and  last  of  the  Punic  wars  occurred  a  little  more 
than  half  a  century  after  the  close  of  the  preceding  one,  and 
lasted  three  years,  till  B.  c.  146.  Carthage  was  recovering 
rapidly  from  its  depression ;  but,  forbidden  to  make  war  with- 
out the  consent  of  Rome,  and  unable  to  obtain  from  the  Ro- 
mans any  redress  of  the  wrongs  suffered  from  their  ally, 
Masinissa,  the  Numidian  king,  who  wantonly  seized  the  best 
portion  of  the  Carthaginian  territory,  the  Carthaginians  finally 


30  THE   CITY  OP  ROME  AND   ITS   CONNECTIONS. 

resorted  to  war  with  Masinissa,  who  defeated  them  in  a  bloody 
battle.  Then  they  sent  ambassadors  to  Rome  to  justify  their 
course  and  beg  forgiveness.  The  ambassadors  placed  Carthage 
and  all  her  possessions  at  the  disposal  of  the  senate,  who  an- 
swered that  Carthage  should  be  left  free,  if  300  of  the  noblest 
youth  were  sent  to  the  consuls  as  hostages,  and  the  further 
commands  of  the  senate  would  be  made  known  through  the 
consuls.  The  hostages  were  delivered  and  sent  to  Rome. 
Then  the  Carthaginians  were  required  to  deliver  up  all  their 
arms  and  engines  of  war.  This  demand  was  also  complied 
with.  Then  the  consuls  coolly  declared  that  the  Carthaginians 
must  remove  to  some  point  ten  miles  from  the  coast,  and 
Carthage  must  be  destroyed.  This  combination  of  deception 
and  cruelty  filled  the  Carthaginians  with  horror  and  rage. 
They  prepared  at  once  for  a  vigorous  defense.  Men  and  women 
worked  night  and  day  with  the  energy  of  despair.  Three 
campaigns  passed  away  before  the  Romans  succeeded  in  forc- 
ing an  entrance  into  the  city.  And  even  after  Scipio  and  his 
Roman  legions  gained  possession  of  the  market-place,  a  terri- 
ble resistance  was  kept  up  for  several  days.  The  city  was  then 
set  on  fire,  and  for  six  days  and  nights  the  flames  continued 
to  rage.  At  length  the  contest  was  ended  by  the  surrender  of 
the  garrison,  and  the  destruction  in  the  flames  of  most  of  those 
who  would  not  give  themselves  up  to  the  mercy  of  the  con- 
querors. According  to  the  decree  of  the  Roman  senate,  the 
walls  of  Carthage  were  destroyed,  and  every  house  was  lev- 
eled to  the  ground.  The  Roman  province  of  Libya  was  formed 
from  a  part  of  the  territory  of  Carthage. 

But  Rome  was  busy  in  other  wars  of  conquest  during  the 
period  of  more  than  a  century  which  elapsed  between  the  be- 
ginning and  the  end  of  these  three  Punic  wars.  The  Romans 
entered  Asia  B.  c.  190,  in  prosecuting  their  war  with  Anti- 
ochus  the  Great,  king  of  Syria,  defeated  him  in  the  decisive 
battle  of  Magnesia,  where  he  lost  53,000  men,  and  despoiled 
him  of  his  dominions  in  Asia  Minor.  The  Macedonian  wars, 
begun  while  the  second  Punic  war  was  in  progress,  closed, 


THE   CITY  OF  BOMB  AND  ITS  CONNECTIONS.  31 

B.  c.  168,  with  the  defeat  and  capture  of  Perseus,  king  of 
Macedon,  and  the  subjugation  of  his  country  to  the  Roman 
rule.     The  conquest  of  the  Dalmatians,  B.  c.  155,  brought  the 
whole  region  bordering  on  the  Adriatic  (now  the  Gulf  of  Ven- 
ice) into  subjection  to  the  Romans.      The  capture  and  de- 
struction of  Corinth  in  the  same  year  with  the  final  overthrow 
of  Carthage,  B.  c.  146,  marked  the  extension  of  the  Roman 
power  over  Greece,  which  now  became  a  province  by  name  of 
Achaia.     Thus  the  Roman  Republic  extended  its  control  in 
every  direction  ;  and  before  the  Republic  gave  place  to  the  Em- 
pire, the  Romans  had  their  conquests  in  Gaul  (now  France), 
Germany,  and  Britain,  toward  the  North  ;  in  Armenia,  Syria, 
Palestine,  <fcc.,  embracing  what  is  now  known  as  Turkey  in 
Asia,  toward  the  East;    in  Egypt  and  the  rest  of  Northern 
Africa,  toward  the  South.     Rome  became  the  sovereign  of  the 
civilized  or  known  world  before  the  battle  of  Actium,  B.  c.  31. 
But  these  conquests  abroad  did  not  make  the  Romans  at 
home  either  peaceful  or  happy.     The  dissensions  between  the 
different  orders  or  classes  of  the  people  often  led  to  arbitrary 
measures,  to  armed  resistance,  and  to  bloodshed.     Six  times 
during  the  first  225  years  of  the  Republic,  did  the  plebeians  or 
the  poorer  part  of  them  withdraw  from  the  city  to  a  camp  in 
the  neighborhood,  and  refuse  to  return  till  -important  conces- 
sions were  made  to  them.     Sixty-five  times  in  less  than  250 
years  after  B.  c.  450,  did  the  Senate  resort  to  the  appoint- 
ment of  a  Dictator,  who  could  have  absolute  power  for  six 
months.      Two  formidable  insurrections  of  the  slaves  in  Sicily 
(B.  c.  135-132,  and  B.  c.  104-99)  were  quelled  by  the  Roman 
consuls  only  after  protracted  and  bloody  struggles.     The  slaves 
in  Italy  also    rose   several  times  in  insurrections,  but  were 
more  easily  put  down.     Tiberius  Sempronius  Gracchus,  whose 
mother  Cornelia  was  daughter  of  the  elder  Scipio  Africanus 
who  conquered  Hannibal,  having  been  elected  tribune  of  the 
people,  proposed  and  carried  an  agrarian  law,  limiting  to  about 
320  acres  the  quantity  of  public  land  which  one  head  of  a  family 
might  hold ;   he  proposed  also  other  measures  which  would 


32  THE   CITY  OF  BOMB  AND  ITS   CONNECTIONS. 

t 

limit  the  power  of  the  rich  senatorial  classes  who  had  greatly 
oppressed  the  poor ;  but  he  and  many  of  his  adherents  were 
killed  in  an  assault  made  on  them  by  the  nobles  and  their  par- 
tisans, B.  c.  133.  Scipio  Africanus  the  younger,  the  destroyer 
of  Carthage,  opposed  the  rash  and  arbitrary  acts  of  the  commis- 
sioners of  the  agrarian  law,  and  was  found  dead  in  his  bed,  prob- 
ably murdered  by  his  enemies,  though  the  multitude  prevented 
an  investigation.  Caius  Sempronius  Gracchus,  younger  brother 
of  Tiberius,  became  also  tribune  of  the  people  ten  years  after 
his  brother's  death,  and  inaugurated  several  laws,  called  the 
Sempronian  laws,  intended  to  ameliorate  the  condition  of  the 
people  and  abridge  the  power  of  the  senate  ;  but,  in  the  des- 
perate struggle  which  followed,  Caius  and  many  of  his  partisans 
lost  their  lives,  B.  c.  121.  The  Social  war,  between  Rome 
and  the  allied  states  of  Italy  that  were  refused  the  Roman 
franchise,  cost  in  its  two  campaigns  (B.  c.  90,  89)  the  lives 
of  300,000  young  men,  the  Romans  being  finally  victorious, 
but  granting  to  the  Italians  the  rights  of  Roman  citizenship. 
After  this  followed  the  civil  wars  of  Marius  and  Sylla  (B.  c. 
88-86,  and  83,  82),  which  deluged  Rome  with  blood.  Then 
Spartacus  with  other  gladiators,  who  were  kept  to  fight  and 
kill  one  another  for  the  amusement  of  the  Romans,  escaped 
from  their  training  school  at  Capua,  and,  joined  by  slaves,  out- 
laws, and  other  desperate  men  to  the  number  of  more  than 
100,000,  he  took  the  offensive,  defeated  her  consuls,  and  put 
Rome  itself  in  danger  ;  but  was  finally  slain  with  most  of  his 
men  by  the  Roman  forces  under  Pompey  and  Crassus,  B.  c. 
71.  Afterward  came  the  two  conspiracies  of  Catiline  (B.  c. 
66  and  63),  the  second  and  most  formidable  of  which  was 
detected  by  Cicero,  then  one  of  the  consuls,  and  Catiline  him- 
self, forced  to  leave  Rome,  died  with  many  others  in  the  deci- 
sive battle  which  ensued. 

In  the  mean  time  Pompey  cleared  the  Mediterranean  Sea  of 
the  Cilician  pirates  who  had  long  infested  it,  B.  c.  67 ;  con- 
quered Mithridates,  king  of  Pontus,  one  of  the  most  formida- 
ble enemies  of  Rome,  B.  c.  66  ;  made  Syria  a  Roman  province, 


THE   CITY  OP  ROME  AND   ITS   CONNECTIONS.  33 

B.  c.  64 ;   besieged   and  captured  Jerusalem,  B.  c.  G3.     He 
entered  Rome  in  triumph,  B.  c.  61. 

But  Julius  Cesar,  who  had  been  military  tribune  about  B.  c. 
69,  and  questor  or  treasurer  in  Spain  the  next  year,  became 
edile  (=  superintendent  of  games,  public  buildings,  streets,  <fcc.) 
B.  c.  65,  high-priest  B.  c.  63,  pretor  (=mayor  or  city-judge) 
the  next  year,  and  at  the  beginning  of  B.  c.  61  went  to 
Spain,  where  he  signalized  his  administration  by  good  manage- 
ment of  the  affairs  of  the  province  and  two  campaigns  of  suc- 
cessful wars.  Returning  to  Rome  in  B.  c.  60,  he  formed  an 
unofficial  alliance  with  Pompey  and  Crassus,  which  is  com- 
monly called  the  First  Triumvirate ;  and,  secretly  supported 
by  them,  he  was  elected  consul  by  acclamation.  By  his  agra- 
rian law  and  other  measures  he  increased  his  power  and  popu- 
larity ;  and  he  procured  for  himself  the  government  of  Cisal- 
pine Gaul  (=  Northern  Italy)  and  Illyricum  (=  Dalmatia,  &c.) 
for  five  years  and  the  command  of  two  legions,  to  which  the 
senate  added  the  province  of  Transalpine  Gaul  (==  S.E.France) 
and  another  legion. 

Cesar  was  at  once  engaged  in  wars,  by  which  he  greatly  ex- 
tended the  Roman  dominion,  not  only  through  all  Gaul  (or 
France) ,  but  into  Germany  and  Britain.  His  term  of  govern- 
ment was  afterwards  extended  for  five  years  more,  while  Syria 
was  assigned  for  five  years  to  Crassus,  and  Spain  to  Pompey  for 
a  like  term.  But  Crassus  was  defeated  and  slain  by  the  Par- 
thians  in  Mesopotamia,  B.  c.  53  ;  and  Pompey,  who  governed 
Spain  by  his  lieutenants,  became  virtually  dictator  at  Rome. 
In  nine  campaigns  Cesar  finished  the  conquest  of  Gaul,  hav- 
ing sacrificed  in  his  wars  nearly  a  million  of  Gauls  and  Ger- 
mans. But  Pompey  and  Cesar  were  now  rivals  ;  and  January 
6,  B.  c.  49,  the  senate,  in  spite  of  the  veto  of  the  tribunes  Mark 
Antony  and  Quintus  Cassius,  passed  a  decree  declaring  Cesar 
a  public  enemy  unless  he  laid  down  his  command  by  a  certain 
day,  though  he  had  declared  his  willingness  that  both  Pompey 
and  himself  should  resign  their  military  power. 

Cesar,  who  was  now  at  Ravenna,  at  once  crossed  the  Rubi- 
3 


34  THE   CITY  OF  ROME  AND   ITS  CONNECTIONS. 

con,  a  little  stream  emptying  into  the  Adriatic  and  forming 
a  part  of  the  southern  boundary  of  his  province,  and  the  towns 
in  that  region  surrendered  to  him  without  a  blow.  On  the  1st 
of  April  he  reached  Rome,  and  became  master  of  Italy  as  well 
as  of  Gaul.  Pompey  and  his  forces  retired  to  Greece,  which 
with  Africa  and  the  East  espoused  their  cause.  Spain  was 
visited  by  Cesar,  and  submitted  to  him.  He  then  followed 
Pompey,  and  after  many  delays  the  battle  of  Pharsalia  was 
fought,  in  which  Cesar  gained  a  complete  victory,  June  6  (Au- 
gust 9,  according  to  the  Roman  calendar  of  that  time),  B.  c.  49. 
Pompey  fled,  and  was  assassinated  as  he  attempted  to  land  in 
Egypt.  In  B.  c.  46  Cesar  celebrated  his  triumph ;  and  having 
been  appointed  consul,  Dictator  for  ten  years  and  censor  for 
three  years,  and  afterwards  Dictator  and  Imperator  (—  com- 
mander or  Emperor)  for  life,  he  was  absolute  master  of  the 
Empire.  He  afterwards  defeated  the  sons  of  Pompey  in  Spain, 
extended  the  Roman  franchise  to  cities  in  Gaul,  Spain,  <fec., 
increased  the  number  of  senators  to  900,  encouraged  mar- 
riage, reformed  the  old  Roman  calendar,  and  made  the  year 
(called  from  him  the  Julian  year)  consist  of  365-^  days,  pro- 
cured the  establishment  of  the  first  public  library  in  Rome,  &c. 
The  month  of  July  was  so  named  in  honor  of  him.  But  as 
it  was  suspected  that  he  aspired  after  the  title  of  king,  a  con- 
spiracy of  more  than  60  persons  was  formed  to  kill  him,  and  he 
was  assassinated  in  the  Senate-house  on  the  Ides  (—  fifteenth 
day)  of  March,  B.  c.  44,  by  Marcus  Junius  Brutus,  Caius  Cas- 
sius,  and  others.  Julius  Cesar  was  56  years  old  when  he  died, 
"  the  foremost  man  of  all  this  world." 

The  death  of  the  Dictator  was  the  signal  for  new  troubles  in 
Rome.  Mark  Antony,  who  was  Cesar's  colleague  in  the  con- 
sulship, made  an  oration  over  the  dead  body,  gained  possession 
of  Cesar's  treasure  and  of  his  papers,  obtained  from  the  senate 
the  confirmation  of  the  Dictator's  acts,  and  became  for  a 
time  the  real  master  of  Rome.  But  Caius  Octavius,  grand- 
son of  Cesar's  sister  Julia,  was  declared  by  Cesar's  will  his 
heir,  and,  though  now  only  18  years  old,  soon  by  adroit  man- 


THE  CITY  OP  ROME  AND   ITS   CONNECTIONS.  35 

agement  gained  much  popularity.  He  received  the  name  of 
Caius  Julius  Caesar  Octavianus,  was  recognized  as  a  leader 
against  Antony,  and  was  chosen  consul  B.  c.  43.  Marcus 
^milius  Lepidus,  who  had  been  consul  with  Cesar  B.  c.  46, 
and  afterwards  was  governor  of  Narbonese  Gaul,  became  now 
a  colleague  with  Antony  and  Octavius  or  Octavian  in  the  cele- 
brated triumvirate  "  for  settling  the  affairs  of  the  common- 
wealth," which  lasted  about  seven  years.  The  triumvirs  began 
their  union  by  agreeing  to  put  to  death  for  their  mutual  advan- 
tage 300  senators  and  2,000  knights.  Among  the  victims 
were  the  brother  of  Lepidus,  the  uncle  of  Antony,  and  the 
orator  Cicero.  The  authority  of  the  triumvirs  was  legalized ; 
Brutus  and  Cassius,  who  had  the  power  in  the  East,  were  de- 
feated at  Philippi,  B.  c.  42 ;  Lepidus  was  summarily  set  aside, 
B.  c.  36 ;  Octavian  and  Antony  soon  quarreled,  and  in  the  bat- 
tle of  Actium,  B.  c.  31,  Antony  was  defeated,  and  the  Roman 
Republic  ceased  to  exist.  From  this  battle  is  dated  the  begin- 
ning of  the  Roman  Empire. 

Octavius,  after  the  defeat  and  subsequent  death  of  Antony, 
returned  to  Rome,  celebrated  his  triumphs,  and  received  the 
title  of  Emperor  for  10  years,  B.  c.  29.  He  now  closed  the 
temple  of  Janus  in  token  of  the  universal  peace  that  prevailed. 
It  had  not  been  closed  in  more  than  200  years,  but  was  closed 
thrice  in  his  reign,  the  last  time  from  B.  c.  10  to  A.  D.  2.  He 
received  from  the  senate  the  title  of  Augustus,  by  which  he  is 
commonly  known,  B.  c.  27.  He  absorbed  all  the  great  offices 
of  the  state  in  his  own  person,  being  not  only  emperor,  but  also 
high-priest,  with  the  power  of  censor,  and  perpetual  tribune. 
He  was  careful  to  retain  the  ancient  forms  of  freedom  ;  he  ex- 
pressed his  intention  of  retiring  to  private  life,  but  yielded  to 
entreaties  and  took  office  again  and  again  for  limited  periods ; 
he  refused  to  be  styled  dictator,  and  chose  rather  the  title  of 
prince  ;  consuls  were  still  elected  by  the  people,  but  Augustus 
both  nominated  and  controlled  them  ;  the  senate  by  their  pro- 
consuls had  the  government  of  the  peaceable  provinces,  while 
others,  which  needed  the  presence  of  a  large  military  force, 


36  THE   CITY  OF  BOMB  AND  ITS  CONNECTIONS. 

were  governed  by  legates  or  deputies  of  the  emperor.  The 
provinces  were  regarded  as  better  governed  under  the  empire 
than  under  the  republic ;  the  Roman  people  were  certainly  too 
corrupt  now  to  maintain  a  good  government  themselves ;  and, 
while  the  emperor  favored  literature  and  the  arts,  he  placed 
the  Roman  Empire  on  a  basis  which  lasted  for  500  years.  And 
in  the  universal  peace  of  his  time  the  prince  of  peace  came 
into  the  world.  Jesus  Christ,  born  in  Bethlehem  of  Judea 
during  his  reign,  and  crucified  outside  of  the  gate  of  Jerusalem 
in  the  reign  of  his  successor,  is  the  founder  of  a  kingdom  which 
is  to  last  forever.  Augustus,  whose  name  has  come  down  to 
us  in  the  month  called  August,  placed  at  the  summit  of  human 
power,  flattered,  honored,  worshiped  as  a  god,  died  August  19, 
A.  D.  14,  in  the  76th  year  of  his  age,  and  the  44th  of  his  im- 
perial rule. 

The  following  is  a  list  of  the  Roman  emperors,  with  the 
dates  when  their  reigns  began  and  ended : 
Augustus  (=  Octavian  and  Octavius),  grand-nephew 

of  Julius  Cesar,  reigned  from         -  -  B.C.  31  to  A.D.  14 

Tiberius,  step-son,  son-in-law,  and  adopted  son  of 

Augustus,  from  -  A.D.  14     "      37 

Caligula,  great-grandson   of  Augustus ;  also  grand- 
nephew  and  adopted  son  of  Tiberius,  from  "37      "       41 
Claudius,  uncle  of  Caligula,  from             -                      "     41      "       54 
Nero,  last  of  the  family  of  Augustus  Cesar;  grand- 
nephew,  step-son,  and  adopted  son  of  Claudius,  from    "     54     "       68 
Galba  (seven  months),  Otho  (three  months),  Vitel- 

lius  (eight  months),  from       -  -   .       «     68      "       70 

Vespasian,  declared  emperor  by  his  army  and  the 

senate,  from  -  -  -  "     70     «      79 

Titus,  son  of  Vespasian,  from  -  -  -    "     79      "       81 

Domitian,  brother  of  Titus ;  last  of  the  so-called  "12 

Cesars"  (counting  Julius  Cesar  as  the  first),  from      "     81      "       96 
Nerva,  a  native  of  Crete ;  elected  emperor  by  the 

senate,  from       -  -  -  -    "     96     «       98 

Trajan,  adopted  successor  of  Nerva,  from  -          "98      "117 

Hadrian  (==  Adrian),  nephew  of  Trajan,  from  -  "117  «  138 
Antoninus  Pius,  adopted  successor  of  Hadrian,  from  "138  "  161 


THE   CITY  OP  ROME   AND   ITS  CONNECTIONS.  37' 

Marcus  Aurelius  Antoninus,  son-in-law  of  Antoninus 

Pius,  from          -  -  ••<       A.D.  161  to  A.D.  180 

Commodus,  son  of  Marcus  Aurelius,      -  "    180      "        192 

Pertinax,  proclaimed  by  the  pretorian  guards,  &c., 

Jan.  1,193,  -  -  -  -     reigned  three  months. 

Didius  Julianus,  buyer  of   empire  from  pretorian 

guards,  end  of  March,          -  reigned  two  months. 

Septimius  Severus,  proclaimed  by  his  army,  from    A.D.  193  to  A.D.  211 
Caracalla,  son  of  the  last  (assassinated  his  brother 

and  colleague-emperor,  Geta,  A.D.  212),  from  "211  "  217 
[Emperors  were  now,  for  about  a  century,  proclaimed  by  the  army, 
the  senate  ratifying  the  choice ;  and,  in  most  cases  during  the  third 
century,  the  successor  was  not  related  to  the  predecessor.] 
Opilius  Macrmus,  from  ...  A.D.  217  to  A.D.  218 
Elagabalus  (=  Heliogabalus),  from  -  "  218  "  222 

Alexander  Severus,  from       -  "     222       "       235 

Maximin  (=  Maximinus),  from  "     235       "       238 

Gordian,  from  -  «     238       "       243 

Philip  the  Arabian,  from  -  -  «     243       «       249 

Decius,  from  -  «     249       «       251 

Gallus,  from  «     251       «      253 

Valerian  and  his  son  Gallienus,  from  -         "     253       "       260 

Gallienus  alone,  then  (264-267)  with  Odenathus, 
30  tyrants  at  one  time  aspiring  to  the  imperial 
throne,  fiora  -  «  260  "  268 

Aurelius  Claudius,  from  -  «     268       "       270 

Aurelian,       -  «     270      «       275 

Claudius  Tacitus,  from     -  «     275       «       276 

Florian,  brother  of  Tacitus,  from         -  -         "     276,    2  months. 

Aurelius  Probus,  from     ...  «     276  to  A.D.  282 

Carus  (his  sons,  Carinus  and  Numerian,  associated 

with  him),  from     -  «     282       "       284 

Diocletian  (Maximian  associated  with  him  as  em- 
peror A.D.  285 ;  Constantius  Chlorus  and  Gale- 
rius  fir^t  associated  as  Cesars  A.D.  292),  from      "     284       "       305 
Constantius  Chlorus  and  Galerius  emperors,  from     "     305       "       306 
Constantine,  surnamed  the  Great,  son  of  Constan- 
tius, proclaimed   emperor  at  York,  Eng.  (five 


38  THE  CITY  OP  ROME   AND  ITS   CONNECTIONS. 

others  at  first  reigning  as  emperors;   but  the 

others,  Galerius,  Maxentius,  Licinius,  &c.,  were 

afterwards  defeated),  reigned  from        -  A.D.  306  to  A.D.  337 

[In  330  Constantine  transferred  the  seat  of  government  from  Rome 

to  Byzantium,   called  Constantinople  (=  city  of  Constantine)  from 

him.] 

Constantius  II.,  Constantine  II.,  and  Constans,  suc- 
ceeded their  father  Constantine  as  colleagues ; 
but  Constantine  II.  was  killed  in  340,  Constans  in 
350  by  Magnentius,  who  succeeded  him  and  kill- 
ed himself  in  353,  and  Constantius  II.  then  be- 
came sole  emperor,  reigning  in  all  from  -  A.D.  337  to  A.D.  361 

Julian,  called  the  Apostate,  nephew  of  Constantine 
the  Great,  and  the  last  of  his  family,  previously 
proclaimed  by  the  army,  reigned  alone  from  "  361  "  363 

Jovian,  proclaimed   by  the  army,  reigned   seven 

months  from  -  "     363       «       364 

Valentinian  I.,  elected  by  the  army,  gave  the  East 
to  his  brother  Valens,  who  died  in  378,  reigning 
himself  in  the  West  from  -  - "  364  «  375 

Gratian,  son  of  Valentinian,  was  nominally  asso- 
ciated with  his  father  in  367,  and  succeeded  him 
in  the  West  at  his  death,  giving  the  East,  at  the 

.  death  of  Valens  in  378,  to  Theodosius  the  Great, 
who  reigned  there  till  395,  his  own  reign  in  the 
West  lasting  from  -  «  375  «  383 

Valentinian  II.,  younger  brother  of  Gratian,  was 
proclaimed  emperor  with  Gratian  in  375,  but 
really  reigned  (and  that  with  some  interruption) 
only  after  Gratian's  death  from  - "  383  "  392 

Theodosius  the  Great,  who  reigned  in  the  East 
from  378,  defeated  the  usurper  Eugenius  in  the 
West,  and  was  the  last  sovereign  of  the  whole 
Roman  empire,  from  u  »j,  ,  -•  -  "  394  "  395 

Theodosius  divided  the  Roman  empire  between  his  two  sons,  Arca- 
dius  taking  the  Eastern  or  Greek  empire,  the  seat  of  which  was  Con- 
stantinople, and  Honorius  the  Western  empire.  The  Eastern  empire 
was  finally  destroyed  by  the  Turks,  who  took  Constantinople,  May  29, 


THE   CITY  OP  ROME  AND   ITS   CONNECTIONS.  39 

1453.    The  emperors  of  the  West,  some  of  whom  had  Rome  and 
some  Ravenna,  for  the  seat  of  government,  were — 
Honorius,  son  of  Theodosius  the  Great,  who  reigned 

from  ....  A.D.  395  to  423 

John  the  Notary,  usurper,  who  reigned  from  -  -  "  424  to  425 

Valentinian  III.,  nephew  of  Honorius,  who  reigned  from  "  425  to  455 
Maximus,  murderer  of  Valentinian,  who  reigned  3£ 

months  in  "  455 

Avitus,  proclaimed  in  Gaul,  who  reigned  from  -  "  455  to  456 

[Interregnum  of  10  months.] 

Majorian,  who  reigned  from  -  -  "  457  to  461 

Libius  Severus,  who  reigned  from       -  -  -  "  461  to  465 

[Interregnum.] 

Anthemius,  who  reigned  from         -  -  "  467  to  472 

Olybrius,  who  reigned  three  months  in  -  -  "  472 

Glycerins,  who  reigned  from          -  -  "  473  to  474 

Nepos,  who  reigned  from        -  -  -  -  "  474  to  475 

Romulus  Augustulus,  who  reigned  from     -  -        "  475  to  476 

At  the  beginning  of  the  empire,  as  has  been  already  noticed, 
Augustus  gradually  absorbed  into  himself  all  the  great  offices 
of  the  state.  Thus  he  could  raise  armies  and  command  them 
all,  impose  taxes  and  enforce  the  payment  of  them,  make  peace 
and  war ;  he,  indeed,  had  the  power  of  life  and  death  over 
every  Roman  citizen  as  well  as  over  every  other  person  within 
the  Roman  empire.  Tiberius  abolished  the  popular  assemblies, 
and,  though  he  invested  the  senate  with  the  nominal  power  of 
appointing  magistrates,  he  swept  away  the  forms  of  liberty 
which  Augustus  had  preserved  to  the  people.  In  later  times 
the  emperor  appointed  to  any  office  whom  he  pleased.  The 
succession  to  the  empire  was  not  determined  by  any  fixed  prin- 
ciple. The  first  four  successors  of  Augustus  were  of  his  family. 
Three  of  these  gained  their  position  by  being  adopted,  each  by 
his  predecessor ;  the  other,  Claudius,  was  uncle  of  his  prede- 
cessor, and  was  proclaimed  emperor  by  the  pretorian  guards, 
who.  afterwards  often  disposed  of  the  empire  according  to  their 
pleasure.  Sometimes  the  reigning  emperor  designated  his 


40  THE   CITY   OP   ROME   AND    ITS   CONNECTIONS. 

successor  by  bestowing  on  the  person  the  title  of  Cesar,  or 
making  him  his  colleague  as  tribune  or  proconsul.  Sometimes 
the  senate  elected  to  the  vacant  office  ;  and  sometimes  an  army 
in  one  of  the  provinces  assumed  the  prerogative  of  making  an 
emperor. 

The  Roman  territory,  which  was  at  first  but  a  little  spot  on 
the  east  bank  of  the  Tiber,  increased  as  the  ages  passed,  till, 
at  the  commencement  of  the  empire,  it  embraced  all  Southern 
Europe  from  the  Atlantic  and  the  Mediterranean  to  the  Danube 
and  the  Rhine,  extending  eastward  to  the  Euphrates,  and  in- 
cluding the  greater  part  of  what  is  now  Asiatic  Turkey,  besides 
Egypt  and  the  whole  of  Northern  Africa.  The  best  part  of  the 
known  world  was  then  under  the  dominion  of  Rome  ;  the  Med- 
iterranean Sea  was  surrounded  by  its  possessions,  and  was 
counted  as  entirely  belonging  to  it.  After  the  age  of  Augustus 
few  additions  were  made  to  the  empire.  Trajan  subdued  Mes- 
opotamia and  Armenia  on  the  east  of  the  Euphrates  ;  and  like- 
wise Dacia,  a  region  north  of  the  Danube,  which  corresponds 
to  Wallachia,  Moldavia,  Transylvania,  and  the  eastern  part  of 
Hungary.  Under  Claudius  and  Domitian,  the  Roman  domin- 
ion was  extended  in  Britain  as  far  north  as  to  include  the 
present  cities  of  Edinburgh  and  Glasgow ;  but  subsequently 
the  emperor  Severus,  A.D.  209-10,  unable  to  subdue  the  Cale- 
donians who  inhabited  Scotland,  built,  as  a  defense  against 
them,  a  solid  wall  of  stone,  12  feet  high,  8  feet  thick,  and 
more  than  68  miles  long,  strengthened  by  forts  and  towers,  as 
well  as  by  a  rampart  and  ditch,  and  extending  from  Solway 
Frith  across  the  north  of  England  to  the  mouth  of  the  river 
Tyne  near  Newcastle.  This  wall  was  garrisoned  by  10,000 
troops.  The  Roman  empire,  however,  had  its  greatest  extent 
in  the  time  of  Trajan.  From  the  imperfect  union  of  so  many 
countries  and  nations  as  were  then  comprised  within  its  limits, 
from  the  transfer  in  A.D.  330  of  its  seat  of  government  from 
Rome  to  Constantinople,  and  from  the  moral  corruption  that 
prevailed  from  the  time  of  Augustus  and  even  before,  the  em- 
pire suffered  greatly  from  internal  weakness ;  and,  especially 


•THE  CITY  OP  HOME  AND   ITS   CONNECTIONS.  41 

v 

after  about  A.D.  400,  one  country  after  another  became  a  prey 
to  the  barbarians  on  the  north,  the  Parthians  on  the  east,  and 
other  powerful  foes. 

From  the  foundation  of  the  city  through  all  the  ages,  both 
of  the  Kingdom  and  of  the  Republic,  Rome  may  be  described 
as  "wholly  given  to  idolatry."  The  Romans,  like  most  other 
ancient  nations,  except  the  Jews,  worshiped  "  gods  many  and 
lords  many."  There  were,  according  to  their  mythology,  12 
great  celestial  deities,  viz.,  Jupiter,  the  king  of  gods  and  men; 
Juno,  Jupiter's  sister  and  wife,  the  queen  of  the  gods,  and  god- 
dess of  marriage  and  of  child-birth;  Minerva  or  Pallas,  Jupi- 
ter's daughter,  the  goddess  of  wisdom ;  Vesta,  the  goddess  of 
fire,  or  rather,  of  the  hearth ;  Ceres,  Jupiter's  sister,  the  god- 
dess of  corn  and  husbandry  ;  Neptune,  Jupiter's  brother,  the 
god  of  the  sea;  Venus,  the  goddess  of  love  and  beauty;  Vul- 
can, Jupiter's  son,  the  god  of  fire  and  of  smiths ;  Mars,  the 
god  of  war ;  Mercury,  Jupiter's  son,  the  messenger  of  Jupiter 
and  of  the  gods,  and  the  god  of  eloquence;  Apollo,  Jupiter's 
son,  the  god  of  poetry,  music,  medicine,  augury,  and  archery ; 
Diana,  Apollo's  sister,  the  goddess  of  the  woods  and  of  hunting. 
There  were  also  eight  select  deities,  viz.,  Saturn,  the  god  of 
time,  dethroned  by  his  son  Jupiter;  Janus,  the  god  of  the 
year,  porter  of  heaven,  <fec. ;  Rhea,  wife  of  Saturn ;  Pluto,  Ju- 
piter's brother,  the  king  of  the  infernal  regions;  Bacchus,  Ju- 
piter's son,  the  god  of  wine ;  Sol  (—  the  sun),  usually  regarded 
as  the  same  with  Apollo,  but  sometimes  distinguished  from 
him;  Luna  (=the  moon),  usually  regarded  as  the  same  with 
Diana;  Genius,  the  demon  or  tutelary  god,  who  was  supposed 
to  take  care  of  a  person  from  his  birth  throughout  his  life. 
There  were  also  household  or  domestic  guardian  deities,  called 
Lares  and  Penates,  and  many  other  inferior  deities ;  some  of 
them  heroes,  deified  for  their  virtue  and  merits,  as  Hercules, 
Castor  and  Pollux,  ^Eneas,  Romulus,  deceased  Roman  emperors, 
&c. ;  others  occupying  an  intermediate  place  between  gods  and 
men,  as  Pan  (the  god  of  shepherds  and  inventor  of  the  flute), 
Pomona  (the  goddess  of  gardens  and  fruits),  Flora  (the  god- 


42  THE  CITY   OF  ROME   AND   ITS   CONNECTIONS. 

dcss  of  flowers),  Terminus  (the  god  of  boundaries),  Pales  (the 
god  or  goddess  of  flocks  and  herds) ,  Hymen  (the  god  of  mar- 
riage), Mephitis  (the  goddess  of  bad  smells),  Cupid  (the  son 
of  Venus  and  god  of  love),  ^Esculapius  (the  god  of  physic), 
the  Nymphs,  Muses,  Graces,  Fates,  Furies,  Piety,  Faith,  Hope, 
Fortune,  Fame,  &c.,  <fcc. 

"The  Romans,"  says  Dr.  Adam,  "worshiped  certain  gods 
that  they  might  do  them  good,  and  others  that  they  might  not 
hurt  them."  Many  of  these  deities,  especially  those  considered 
of  the  highest  rank,  had  their  temples  and  altars,  their  festi- 
vals and  priests  and  sacrifices.  The  religious  and  ecclesias- 
tical institutions  of  the  Romans  are  attributed  to  Numa  Pom- 
pilius,  the  second  king  of  Rome,  who,  according  to  the  legend, 
was  instructed  in  all  these  things  by  the  nymph  Egeria.  There 
were  four  (afterwards  eight)  pontiffs,  usually  the  most  distin- 
guished Romans,  who  formed  a  kind  of  ecclesiastical  council 
for  the  regulation  of  the  worship  of  the  gods  and  the  decision 
of  all  questions  of  religion.  The  chief  pontiff  or  high  priest, 
called  the  pontifex  maximus,  was  supreme  judge  and  arbiter  in 
all  religious  matters,  and  had  jurisdiction  over  magistrates  as 
well  as  over  private  individuals,  an  appeal  being  allowed  to 
the  people  only  when  a  magistrate  had  been  fined  or  seized. 
The  vestal  virgins,  appointed  to  keep  alive  the  sacred  fire  on 
tb.e  altar  of  Vesta,  were  treated  with  the  highest  honor.  Noth- 
ing of  importance  respecting  the  public  was  done  without  con- 
sulting the  augurs,  whose  office  it  was  to  foretell  future  events 
from  the  flight,  chirping,  or  feeding  of  birds,  and  from  other  ap- 
pearances. The  religion  of  ancient  Rome  was  determined  by 
the  authority  of  the  state  for  all  the  people  subject  to  that  au- 
thority. When,  therefore,  in  the  time  of  the  emperor  Tiberius, 
the  apostles  and  primitive  Christians  claimed  the  right  to  dis- 
regard the  mandates  of  the  state  in  respect  to  religion,  to  be- 
lieve and  to  teach  that  the  gods  worshiped  by  Roman  author- 
ity were  no  gods  and  that  the  ordinances  and  practices  estab- 
lished by  the  same  authority  were  wrong  and  wicked,  opposition 
and  conflict  were  certainly  to  be  expected.  Christians  were  at 


THE   CITY   OP  ROME  AND  ITS  CONNECTIONS.  43 

first  few  and  despised ;  but  their  numbers  and  influence  in- 
creased ;  instead  of  being  confined  to  Palestine  or  Syria  or 
Asia,  the  new  religion  passed  over  into  Europe  and  gained  ad- 
herents in  Athens  and  in  Corinth  and  in  Rome  itself;  it  pro- 
claimed the  necessity  of  a  living  faith  in  the  crucified  Redeemer, 
not  merely  to  the  obscure  and  humble,  but  also  to  senators  and 
governors  and  kings ;  it  invaded  the  palace  of  the  Cesars,  and 
made  its  voice  heard  there  in  its  condemnation  of  all  iniquity 
and  its  inculcation  upon  every  human  being  of  the  universal 
law  of  holiness,  righteousness,  and  love;  and  the  attempt  was 
made  again  and  again  to  put  a  stop  to  all  this  by  force,  and  to 
blot  out  the  very  names  of  Christian  and  of  Christianity. 

Historians  generally  reckon  ten  persecutions  of  Christians 
during  the  three  centuries  that  elapsed  before  Christianity  as- 
cended the  throne  of  the  Cesars.  The  persecutions  were  :— 
I.  A.  D.  64,  <fcc.,  under  Nero,  who,  having,  as  was  generally  be- 
lieved, set  the  city  of  Rome  on  fire,  charged  the  crime  on  the 
Christians,  and  had  numbers  of  them  put  to  death,  some  being 
dressed  up  in  the  skins  of  wild  beasts  and  then  torn  to  death 
by  dogs,  others  being  crucified,  and  others,  still,  smeared  with 
pitch  and  other  combustible  materials,  and  then  burned  at  night 
to  light  the  imperial  gardens ;  II.  A.  D.  93-6,  under  Domitian, 
40,000  Christians  being  put  to  death;  III.  A.  D.  100,  <fcc.,  under 
Trajan,  who  commanded  that  Christians  should  not  be  sought 
after,  but,  when  regularly  accused  and  convicted,  should  be 
put  to  death  as  bad  citizens,  if  they  refused  to  return  to  the 
religion  of  their  fathers  ;  IV.  A.  D.  118,  &c.,  under  Hadrian 
(so  some)  ;  or  A.  D.  136-156,  under  Antoninus  Pius  (sooth- 
ers) ;  or  A.  D.  167-180,  under  Marcus  Aurelius  (so  others),  per- 
secution existing  under  all  these,  but  being  most  virulent  and 
destructive  under  the  last ;  V.  A.  D.  197-211,  under  Septimius 
Severus  ;  VI.  A.  D.  236-7,  under  Maximin ;  VII.  A.  D.  249- 
251 ,  under  Decius,  more  cruel  and  terrific  than  any  before  it, 
governors  being  required  to  exterminate  all  Christians,  or  to 
bring  them  back  to  paganism  by  pains  and  tortures  ;  VIII.  A.  D. 
257-260,  under  Valerian ;  IX.  A.  D.  274-5,  under  Aurelian, 


44  THE  CITY  OF  ROME  AND   ITS   CONNECTIONS. 

short  and  partial  (omitted  by  some)  ;  X.  A.  D.  303-312,  under 
Diocletian,  Galerius,  &c.,  which  began  with  the  edict  of  Diocle- 
tian, instigated  by  Galerius,  ordering  churches  to  be  demolished, 
bibles  to  be  burned,  Christians  to  be  deprived  of  all  civil  rights 
and  honors,  and  extended  over  all  the  empire  except  where 
Constantius  ruled.  In  this  last  terrible  persecution,  tortures 
and  all  other  devices  were  used  to  compel  all  Christians,  without 
exception,  to  sacrifice  to  the  gods.  "  Christians,"  according  to 
Eusebius, "  were  scourged  to  death,  had  their  flesh  torn  off  with 
pincers,  were  cast  to  lions  and  tigers,  were  burned,  beheaded, 
crucified,  thrown  into  the  sea,  torn  to  pieces  by  distorted  boughs 
of  trees,  roasted  at  a  gentle  fire,  or,  by  holes  made  on  purpose, 
had  melted  lead  poured  into  their  bowels."  Godeau  estimates 
that  in  one  month  of  this  persecution  17,000  martyrs  were  killed ; 
and  that  in  Egypt  alone,  during  the  ten  years,  144,000  died  by 
the  violence  of  their  persecutors,  and  700,000  died  through 
the  fatigues  of  banishment  or  of  the  public  works  to  which 
they  were  condemned.  It  is  supposed  that  in  the  three  cen- 
turies before  A.  D.  312  three  million  Christians  lost  their  lives 
through  persecutions.  But  a  change  now  awaited  them.  Con- 
stantius Chlorus,  who  as  Cesar  ruled  in  Gaul,  Spain,  and  Bri- 
tain, and  became  joint  emperor  with  Galerius  in  A.  D.  304  on 
the  resignation  of  Diocletian  and  Maximian,  favored  the  Chris- 
tians. On  his  death  at  Eboracum  (=  York)  in  Britain  in  A.  D. 
306,  his  son  Constantine  was  proclaimed  emperor  at  York, 
while  Maxentius,  son  of  Maximian,  was  proclaimed  at  Rome. 
Six  emperors  were  now  reigning  at  once,  Galerius,  Maximian 
(who  resumed  the  throne),  Maxentius,  Constantine,  Licinius, 
and  Maximin  Daza.  But  Maximian  was  soon  deprived  of  his 
power,  and  afterwards  was  put  to  death  in  A.  D.  310.  Galerius 
retreated  before  Maxentius,  and  died  in  A.  D.  311,  just  after 
issuing  a  decree  giving  peace  to  the  Christians  ;  Maxentius  was 
defeated  by  Constantine,  and  was  drowned  in  the  Tiber,  A.  D. 
312  ;  Maximin  Daza  was  defeated  by  Licinius,  and  died  of 
poison  at  Tarsus,  A.  D.  313.  Licinius  and  Constantine  now 
divided  the  empire  between  them,  the  two  having  already  in 


THE   CITY  OP  ROME   AND   ITS   CONNECTIONS.  45 

A.  D.  312  issued  an  edict  ot  universal  toleration  for  all  religions, 
and  the  next  year  a  special  edict  in  favor  of  the  Christians, 
which  on  the  overthrow  of  Maximin  became  law  throughout 
the  Roman  Empire.  Subsequently,  however,  Licinius  favored 
the  pagan  religion  and  persecuted  Christians,  while  Constan- 
tino, who  had  adopted  the  cross  for  his  military  standard, 
became  more  closely  connected  with  the  Christians.  In  the  war 
which  followed  between  the  two  emperors,  Licinius  was  totally 
defeated  and  was  put  to  death  A.  D.  325.  Constantino,  now 
sole  master  of  the  Roman  Empire,  extended  to  the  East  his 
laws  in  favor  of  the  Christian  religion.  A  little  before  his 
death  in  A.  D.  337,  he  published  edicts  for  pulling  down  the 
pagan  temples  and  abolishing  the  sacrifices.  Julian  the  Apos- 
tate, Constantino's  nephew,  endeavored  in  his  short  reign  to 
restore  idolatry  to  its  former  power  and  splendor  ;  but  his  at- 
tempt utterly  failed.  Henceforward,  as  long  as  the  Roman 
Empire  stood,  Christianity  was,  at  least  nominally,  the  domi- 
nant religion  in  it. 

As  has  been  already  hinted,  the  Romans  underwent  a  great 
change  for  the  worse  after  the  destruction  of  Carthage  and 
Corinth,  B.  c.  146.  "  The  riches  which  flowed  into  the  city," 
says  Gieseler,  "the  knowledge  of  Asiatic  luxuries,  and  the 
mode  of  instruction  followed  by  Greek  masters,  led  to  licen- 
tiousness and  excesses ;  while  the  Grecian  mythology,  incor- 
porated with  Grecian  art,  was  diffused  by  the  poets,  and  entirely 
extinguished  the  old  Roman  character  with  its  rigid  virtue." 
The  bloody  contests  of  gladiators  with  wild  beasts  and  with 
one  another,  the  public  races  and  games  of  agility  and  strength, 
musical  and  dramatic  entertainments,  of  which  obscenity  be- 
came a  leading  characteristic,  together  with  the  vices  and 
guilty  pleasures  to  which  the  Apostle  Paul  refers  in  the  first 
chapter  of  his  epistle  to  the  Romans,  amused  and  busied  the 
people,  and  drew  away  their  attention  from  higher  and  nobler 
pursuits.  Both  labor  and  poverty  were  considered  disgraceful, 
and  marriage  lost  all  its  dignity  and  importance.  Very  few  of 
the  Roman  emperors  afforded  examples  of  virtue.  Tiberius, 


46  THE  CITY  OP  ROME   AND  ITS   CONNECTIONS. 

Caligula,  Nero,  Commodus,  Caracalla,  and  many  others,  were 
monsters  of  iniquity.  Nor  was  the  character  of  the  nominally 
Christian  emperors,  who  began  with  Constantine,  so  much  im- 
proved over  that  of  their  heathern  predecessors  as  was  to  be 
desired  and  expected.  There  was  by  the  fourth  century  after 
Christ  so  much  of  conformity  to  the  world  among  those  who 
were  called  Christians,  that  the  vital  power  of  Christianity 
was  in  a  great  measure  neutralized.  The  salt  had  lost  its 
savor,  and  was  thenceforth  good  for  nothing  but  to  be  cast 
out,  and  to  be  trodden  under  foot  of  men  (Mat.  5 :  13). 

It  is  not  surprising,  therefore,  that  the  Roman  Empire  grew 
weaker,  and  tottered,  and  fell.  The  division  into  the  Eastern 
and  Western  empires  contributed  to  a  separation  of  interests, 
to  jealousies  and  rivalries,  and  made  the  Western  empire  es- 
pecially an  easier  prey  to  the  northern  barbarians.  In  A.  D. 
404  the  emperor  Honorius  left  Rome,  and  made  Ravenna  his 
capital.  Alaric,  king  of  the  Goths,  invaded  Italy  several  times 
during  the  reign  of  Honorius,  and  in  410  entered  Rome  with 
his  conquering  army,  massacred  many  of  its  inhabitants, 
gave  up  the  city  to  pillage  for  six  days,  and  burned  a  part  of  it. 
One  of  the  invaders  who  followed  Alaric,  Attila  the  Hun, 
expressively  called  "  the  Scourge  of  God,"  laid  the  Romans  of 
both  the  East  and  West  under  tribute,  and  threatened  the  im- 
mediate destruction  of  the  Western  empire  ;  but  his  sudden 
death  in  the  midst  of  his  successes,  A.  D.  453,  put  an  end  to  the 
power  of  the  Huns,  a  part  of  whom  settled  in  Hungary.  The 
Vandals  in  A.  D.  410  made  themselves  masters  of  Spain,  and 
afterwards  of  the  western  part  of  North  Africa.  Invited  by 
the  Empress  Eudoxia,  whose  husband  Valentinian  III.  had 
been  murdered  by  Maximus,  they  crossed  over  into  Italy,  took 
and  plundered  Rome  A.  D.  455,  and  returned  in  triumph  to 
Carthage  with  the  empress  and  her  two  daughters.  A  few 
years  later,  Odoacer,  a  Gothic  chief,  commonly  called  king  of 
the  Heruli,  subdued  Italy,  captured  both  Ravenna  and  Rome, 
deposed  Romulus  Augustulus,  and  put  an  end  to  the  Roman 
Empire  of  the  West,  A.  D.  476. 


THE   CITY  OF  ROME   AND   ITS   CONNECTIONS.  47 

Odoacer  had  been  an  officer  of  the  emperor's  guards,  and 
was  chosen  leader  of  the  barbarians  in  the  emperor's  armies 
who  demanded  for  themselves  and  their  families  a  third  part 
of  the  lands  of  Italy.  Their  demand  being  refused,  they  con- 
quered the  country,  and  saluted  Odoacer  king  of  Italy. 

The  kingdom  of  Italy  lasted,  under  the  Goths  and  Lombards, 
and  with  varying  dimensions,  almost  three  centuries.  The 
dominion  of  the  Heruli  ceased  in  A.  D.  493,  when  Odoacer  was 
defeated  and  slain  by  Theodoric  the  Great,  king  of  the  Ostro- 
goths (=  Eastern  Goths),  who  made  Ravenna  the  seat  of  his 
government,  and  reigned  with  ability  about  33  years.  His  suc- 
cessors, seven  in  number,  held  the  kingdom  till  A.  D.  553,  when 
the  eunuch  Narses,  commander  of  the  Eastern  emperor  Justin- 
ian's army,  defeated  the  Goths  and  put  an  end  to  their  king- 
dom. During  the  20  years  before  this  Rome  had  been  some 
of  the  time  in  the  possession  of  Belisarius,  predecessor  of 
JX  arses,  and  some  of  the  time  in  the  possession  of  Vitiges  and 
Totila,  the  Gothic  kings.  For  about  fifteen  years  after  the  fall 
of  the  Gothic  kingdom,  Narses,  under  the  title  of  Exarch,  ad- 
ministered the  government  of  Italy,  his  residence  being  at 
Ravenna.  Upon  his  recall  to  Constantinople,  the  Longobards 
or  Lombards  from  Germany  invaded  Italy  (A.  D.  568)  under 
their  king  Alboin,  and  established  in  the  northern  part  of 
Italy  (from  them  called  Lombardy)  a  powerful  kingdom, 
which  continued,  mostly  under  about  twenty  elective  kings, 
till  Charlemagne,  in  A.  D.  774,  defeated  and  captured  Deside- 
rius,  the  Lombard  king,  and  annexed  to  his  empire  the  ter- 
ritory of  the  Lombards  in  Italy.  But  Rome,  though  often 
threatened,  was  never  subject  to  the  dominion  of  the  Lombards. 
The  exarchs,  whose  residence  was  usually  at  Ravenna,  gov- 
erned a  part  of  Italy  in  the  name  of  the  Eastern  emperors, 
until  the  Lombard  king,  Astolphus,  took  Ravenna,  A.  D.  752. 
But  three  years  afterwards,  the  French  king  Pepin,  father 
of  Charlemagne,  defeated  the  Lombard  king,  and  obliged  him 
to  give  up  the  exarchate  of  Ravenna  and  the  Pentapolis  (—  the 
modern  march  or  province  of  Ancona)  to  the  see  of  Rome. 


48  THE   CITY  OF  ROME   AND   ITS   CONNECTIONS. 

Rome  was  nominally  connected  with  the  exarchate  and  thus 
•with  the  Eastern  or  Byzantine  empire  for  nearly  200  years 
after  the  defeat  cf  the  Goths  by  Narses  ;  but  the  eighth  century 
saw  a  complete  and  permanent  separation  between  the  Romans 
and  the  Eastern  empire.  Southern  Italy  was  connected  with 
the  Eastern  empire  for  two  or  three  centuries  longer. 

Charlemagne  (=  Charles  the  Great),  the  French  king,  having 
assumed  the  iron  crown  of  the  Lombards  in  A.  D.  774,  and 
become  by  degrees  master  of  the  best  part  of  Europe,  was 
solemnly  crowned  Emperor  of  the  West  by  Pope  Leo  III.  in 
Rome  on  Christmas  eve,  A.  D.  800,  his  title  being  Carolus  I. 
Caesar  Augustus,  and  his  empire  including  Germany,  Hol- 
land, France,  the  greater  part  of  Italy  and  Spain  to  the  Ebro. 
Charlemagne,  dying  in  A.  D.  814,  was  succeeded  in  the  empire 
by  his  son  Louis  I.  le  Ddbonnaire  (=  the  Easy)  or  the 
Pious,  and  in  Italy  by  his  grandson  Bernard,  who  died  three 
years  after  in  consequence  of  his  eyes  being  put  out  by  his 
uncle  Louis.  The  sons  of  Louis,  admitted  in  A.  D.  817  to  a 
share  in  the  empire,  quarreled  among  themselves,  and  then 
attacked  their  father,  who  ended  his  troubled  and  inglorious 
reign  by  dying  in  A.  D.  840.  His  empire  was  then  divided 
among  his  three  surviving  sons,  viz.,  Lothaire,  who  had  Italy 
and  part  of  Southern  France,  with  the  title  of  emperor,  and  died 
in  A.  D.  855,  leaving  his  title  and  dominions  to  his  son  Louis 
II.,  who  had  been  crowned  king  of  Italy  about  A.  D.  844,  and 
died  in  A.  D.  875 ;  Louis  the  German,  who  had  Germany,  and 
died  in  A.  D.  875  ;  and  Charles  the  Bald,  who  had  France,  and, 
having  been  crowned  emperor  after  the  death  of  his  nephew, 
Louis  II.  died  in  A.  D.  877.  Then  Carloman,  son  of  Louis  the 
German,  was  proclaimed  king  of  Italy.  After  Carloman' s 
death,  his  brother,  Charles  the  Fat,  was  crowned  emperor  of 
Rome  A.  D.  880,  but  in  A.  D.  887  the  last  was  solemnly  de- 
posed as  unworthy  of  the  crown. 

Thus  ended  in  Italy  the  rule  of  the  imperial  dynasty  of 
Charlemagne,  called  the  Carlovingian  dynasty.  Under  the 
weak  successors  of  Charlemagne,  the  counts,  marquises,  and 


THE  CITY  OP  ROME  AND  ITS  CONNECTIONS.  49 

other  great  feudatories  of  the  Western  Empire  became  really 
independent.  For  more  than  seventy  years  after  the  deposi- 
tion of  Charles  the  Fat,  the  succession  to  the  kingdom  of  Italy 
was  disputed  by  various  contending  lords  ;  at  length,  Otho  the 
Great,  who  had  been  elected  Emperor  of  Germany  in  A.  D.  936, 
was  crowned  King  of  Italy  at  Milan  in  A.  D.  961,  and  Emperor 
of  the  West  at  Rome  in  A.  D.  962.  From  this  time  till  1278 
the  pope,  who  had  become  lord  of  Rome  and  its  duchy,  was 
either  really  or  nominally  under  allegiance  to  the  sovereigns 
of  Germany  and  of  Italy. 

During  this  period  (1192)  Rome  imitated  the  example  of 
other  Italian  cities  by  the  appointment  of  an  annual  foreign 
magistrate  to  serve  as  a  general,  a  criminal  judge,  and  a  pre- 
server of  the  peace.  For  nearly  700  years  this  magistrate  at 
Rome  was  styled  senator ;  he  was  appointed  by  the  pope  for 
six  years,  but  his  power,  though  he  was  still  a  civil  magistrate 
and  superintendent  of  markets,  horse-races,  <fcc.,  dwindled  to 
almost  nothing. 

For  a  long  time  the  popes  were  very  weak  as  temporal 
princes,  though  their  ecclesiastical  authority  was  widely  ac- 
knowledged ;  but  in  May,  1278,  Rudolph  of  Hapsburg,  then 
emperor  of  Germany,  and  ancestor  of  the  present  emperor 
of  Austria,  denned  by  letters  patent  the  States  of  the  Church 
as  extending  from  Radicofani  to  Ceprano,  on  the  frontiers  of 
Naples,  and  from  the  Mediterranean  to  the  Adriatic  (—  Gulf 
of  Venice),  including  the  former  duchy  of  Spoleto,  the  march 
of  Ancona,  and  the  Romagna ;  and,  releasing  the  people  of 
all  those  places  from  their  oath  of  allegiance  to  the  empire, 
and  giving  up  all  the  imperial  rights  over  them,  he  acknow- 
ledged the  sovereignty  of  the  same  to  belong  to  the  see  of 
Rome.  For  the  last  six  centuries,  therefore,  the  popes  have 
been  temporal  sovereigns,  though  their  prerogatives  long  con- 
tinued indefinite,  and  from  1305  to  1376  they  resided  at 
Avignon  in  France,  in  consequence  of  the  factious  disturb- 
ances at  Rome  between  the  Colonna,  Orsini,  and  other  great 
families. 


50  THE   CITY  OP  ROME  AND  ITS  CONNECTIONS. 

Thrice  during  this  period  has  there  been  a  short-lived 
Roman  republic,  viz.,  in  1347,  under  Cola  di  Rienzi ;  in 
1797-9,  under  the  French ;  and  in  1848-9,  under  Mazzini, 
Garibaldi,  and  others.  From  1809  to  1814  the  city  and  some 
other  parts  of  Italy  were  incorporated  into  the  French  empire 
under  Napoleon.  By  the  treaty  of  Vienna  in  1814  the  States 
of  the  Church  were  restored  to  the  pope  as  before  the  French 
occupancy,  embracing  a  territory  of  about  17,000  square  miles, 
extending  about  280  miles  in  its  greatest  length  from  the 
mouth  of  the  Po  southward  to  Cape  Circello  on  the  Mediter- 
ranean, and  about  140  miles  in  its  greatest  breadth  from 
Ancona  southwesterly  to  Civita  Vecchia. 

For  ten  years  after  the  last  Roman  republic  fell  before  the 
French  army  of  Napoleon  III.  in  the  summer  of  1849,  the 
pope  retained  substantially  the  same  territory  as  from  1814 
onward.  But  in  1859  the  Romagna  (==  the  region  on  the 
Adriatic  for  seventy  or  eighty  miles  south  of  the  Po)  revolted, 
and  was  in  March,  1860,  in  accordance  with  a  vote  of  the 
inhabitants,  formally  annexed  to  the  kingdom  of  Sardinia.  In 
September,  1860,  a  revolt  broke  out  in  the  other  states  on  the 
Adriatic  and  the  Apennines,  and  they  likewise  were  soon 
annexed  to  Sardinia  by  the  joint  action  of  the  Sardinian  legis- 
lature and  their  own  popular  vote. 

These  revolts  and  connected  events  left  to  the  pope  in  1860 
and  the  following  years  only  about  one-fourth  of  his  former 
territory,  while  Victor  Emanuel  II.,  who  ascended  the  throne 
of  Sardinia  in  1849,  extended  his  dominions  step  by  step  from 
the  Alps  to  the  southern  extremity  of  Sicily,  and  was  then  pro- 
claimed king  of  Italy  by  vote  of  the  Italian  parliament,  March 
17,  1861.  When,  in  consequence  of  the  war  between  France 
and  Prussia  in  1870,  the  French  troops,  that  for  twenty  years 
had  sustained  the  temporal  authority  of  the  pope,  were  with- 
drawn from  Italy,  the  troops  of  Victor  Emanuel  soon  took 
possession  of  the  remainder  of  the  States  of  the  Church,  and 
on  the  21st  of  September,  1870,  Rome  itself  was  occupied  by 
the  Italian  army  amid  great  rejoicings.  A  popular  vote  was 


THE   CITY   OP  ROME  AND   ITS  CONNECTIONS.  51 

held  on  the  2d  of  October,  which  was  overwhelmingly  in  favor 
of  Italian  unity.  Rome,  therefore,  is  now  to  be  the  capital 
of  Italy. 

But  the  account  of  the  popes  and  of  their  government  given 
in  chapter  III.,  supersedes  the  necessity  of  entering  into  any 
further  historical  detail  at  this  point. 

We  will  now  notice  the  geographical  position  and  leading 
features  of  the  city  itself.  Rome  is  situated  on  both  sides  of  the 
river  Tiber,  about  fifteen  miles  from  the  Mediterranean  Sea. 
The  observatory  of  the  Collegia  Romano,  which  is  a  little  north 
of  the  center  of  the  modern  city,  is  in  north  latitude  41°  53' 
52",  and  in  east  longitude  from  Greenwich  12°  28'  40",  or  from 
"Washington  89°  31'  28".  Rome  is,  therefore,  in  the  same 
latitude  with  Chicago,  and  about  five  or  ten  miles  further 
north  than  the  cities  of  Providence  and  Hartford  ;  but  in  its 
warm  climate  it  more  nearly  corresponds  with  our  Southern 
States.  The  olive  and  the  orange  are  common  fruits.  The 
Campagna,  in  the  midst  of  which  Rome  stands,  is  an  undulat- 
ing plain,  now  for  the  most  part  very  unhealthy  and  desolate, 
extending  about  ninety  miles  along  the  coast,  but  shut  in  by 
the  Mediterranean  on  the  southwest,  and  the  mountains  on  the 
northeast,  so  that  in  no  place  is  it  more  than  twenty-seven  miles 
in  breadth.  Scanty  harvests  are  gathered  from  its  ridges  ;  but 
its  chief  use  at  present  is  to  afford  pasturage  to  vast  herds  of 
cattle.  Houses  and  trees  are  now  seen  only  at  wide  intervals 
upon  its  surface,  while  anciently  the  neighborhood  of  Rome 
abounded  in  cities  at  first  as  flourishing  as  the  eternal  city  her- 
self. Yet  the  view  of  Rome  from  the  neighboring  heights,  as 
well  as  the  view  eastward  from  any  of  the  heights  in  Rome, 
is  of  rare  beauty  and  interest. 

The  seven  hills  (some  of  which  are  called  mounts)  of 
ancient  Rome,  the  Aventine,  Palatine,  Celian,  Esquiline, 
Capitol  or  Capitoline,  Viminal,  and  Quirinal,  are  all  on  the 
east  of  the  Tiber,  and  are,  according  to  Sir  George  Schukburg, 
from  117  to  154  feet  above  the  level  of  the  Mediterranean, 
the  Tiber  itself  in  its  passage  through  the  city  being  thirty- 


52  THE   CITY  OP  BOMB   AND   ITS   CONNECTIONS. 

three  feet  above  the  sea.  Besides  these  seven  hills,  which  are 
all  embraced  within  the  modern  city,  the  Pincian  mount, 
about  165  feet  high,  lies  within  and  along  the  wall  on  the 
northeast.  On  the  west  of  the  Tiber  are  the  Vatican  mount, 
which  is  ninety-three  feet  high,  and  occupies  the  northwest 
corner  of  the  city ;  and  the  Janiculum,  or  Janicular  mount, 
260  feet  high,  long  counted  one  of  the  seven  hills,  occupies  the 
west  and  southwest  part.  The  apparent  elevation  of  the  hills 
of  Rome  was  anciently  greater  than  at  present,  because  the 
valleys  are  now  raised  fifteen  or  twenty  feet,  and  in  some 
places  much  more,  above  their  former  level. 

The  famous  river,  called  "  the  yellow  Tiber "  from  the 
color  of  its  muddy  waters,  is  about  two  hundred  miles  long, 
and  in  its  winding  course  of  three  miles  through  the  city 
averages  about  twenty  rods  wide  and  from  twelve  to  eighteen 
feet  deep,  sometimes  during  heavy  rains  and  floods  rising 
more  than  thirty  feet  above  its  ordinary  level  and  inundating 
a  considerable  part  of  the  city.  In  the  winter,  vessels  of 
nearly  200  tons  can  ascend  the  river  to  Rome ;  but  in  the 
summer,  as  there  is  no  perceptible  tide,  only  boats  of  forty  or 
fifty  tons  can  pass  over  the  bar  at  the  mouth  and  reach  the 
city.  Small  steamboats  navigate  the  river  as  far  as  Pontefe- 
lice,  which  is  about  thirty-five  miles  in  a  straight  line  north- 
west of  Rome.  There  are  but  two  landing  places  or  quays  in 
the  city,  one  (the  Port  of  the  Ripetta)  on  the  east  side  between 
the  Piazza  del  Popolo  and  the  Castle  of  St.  Angelo ;  the  other 
(the  Port  of  the  Ripa  Grande)  on  the  west  side  at  the  custom- 
house, just  above  the  southern  wall.  Five  bridges  are  now  in 
use  within  the  city,  viz.,  Ponte  Sant*  Angelo,  opposite  the 
Castle  of  St.  Angelo  ;  Ponte  Sisto,  rebuilt  by  Pope  Sixtus  IV., 
above  the  island;  Ponte  di  Quattro  Capi  (—  bridge  of  four 
heads),  and  Ponte  di  San  JBartolomeo,  connecting  the  Tiberine 
island  ( now  Isola  di  San  Bartolomeo  =  island  of  St.  Bartho- 
lomew) with  the  east  and  west  banks  of  the  Tiber  ;  and  Ponte 
Rotto  (partly  ruined  and  .supplemented  by  a  suspension  bridge), 
just  below  the  island. 


THE   CITY  OP  ROME  AND   ITS  CONNECTIONS.  53 

The  ancient  Romans  built  numerous  and  excellent  military 
roads,  of  which  the  Appian  way  leading  from  Rome  south- 
ward, and  the  Flaminian  way  leading  northward,  were  the 
most  important  to  the  city  itself.  The  modern  roads  are 
inferior  to  those  which  existed  under  the  republic  and  empire. 
Within  a  few  years  railroads  have  been  built  between  Rome 
and  Civita  Vecchia,  Florence,  Naples,  <fec.,  which  greatly  in- 
crease the  facility  of  access  to  the  city. 

Rome  has  been  for  ages  surrounded  by  a  wall.  Romulus  is 
said  to  have  built  one  round  the  Palatine  mount,  and  after- 
wards to  have  fortified  the  Capitoline,  Celian,  and  Aventine 
mounts.  King  Servius  Tullius  built  the  first  wall  round  the 
seven  hills,  the  Janiculum  having  been  previously  fortified  by 
Ancus  Martius,  who  also  built  the  Sublician  bridge  across  the 
Tiber.  Though  the  city  had  long  outgrown  the  wall  of  Servius, 
and  had  been  much  improved,  especially  after  the  great  fire  in 
the  time  of  Nero,  no  new  wall  to  protect  the  city  seems  to  have 
been  built  till  the  Emperor  Aurelian,  A.  D.  271,  began  the  wall, 
which  was  completed  under  his  successor,  and  repaired  by 
Honorius,  and  which,  in  the  part  east  of  the  Tiber,  is  sub- 
stantially the  same  with  the  present  wall.  The  modern  walls 
on  the  west  of  the  Tiber  inclose  nearly  three  times  the  area 
on  that  side  embraced  by  the  Aurelian  wall.  The  whole 
Vatican  quarter  was  inclosed  in  a  separate  wall,  and  added  to 
the  city  by  Pope  Leo  IV.,  who  in  A.  D.  852  formally  named  it 
the  Leonine  city.  The  walls  of  Rome  are  from  twelve  to 
thirteen  miles  in  circuit,  about  fifty  feet  high  on  the  outside, 
but,  from  the  accumulation  of  soil,  not  more  than  thirty  feet  on 
the  inside,  built  generally  of  brick,  with  some  patches  of 
stonework,  without  any  ditch,  but  crested  with  nearly  300 
towers.  The  modern  city  has  twenty  gates,  of  which  seven  are 
walled  up.  The  principal  entrance  into  Rome  is  on  the 
north,  at  the  Porta  del  Popolo,  which  was  built  by  Vignola  in 
1561  after  the  designs  of  the  celebrated  Michael  Angelo.  It 
is  about  three  miles,  in  a  straight  line,  from  the  Porta  del 
Popolo  on  the  north  to  the  Porta  San  Sebasticmo  at  the 


64  THE   CITY  OP  ROME  AND  ITS  CONNECTIONS. 

extreme  south ;  and  a  little  more  than  three  miles  from  the 
wall  at  the  extreme  west,  behind  St.  Peter's,  to  that  back  of 
the  ancient  Pretorian  camp,  which  lay  a  mile  east  of  the 
Quirinal  palace.  Of  the  large  area  within  the  walls  all  but 
about  one-third  is  desolate.  Only  a  few  churches,  convents, 
and  scattered  habitations  are  found  with  the  ruins,  gardens,  and 
fields,  which  occupy  the  space  lying  east  of  a  line  from  the 
Porta  del  Popolo  to  the  basilica  of  St.  Mary  Major,  and  south 
of  a  line  from  the  same  church  to  the  Tiberine  island.  The 
panorama  of  Rome  which  forms  the  frontispiece  of  this  volume, 
and  which  is  copied,  by  the  owner's  kind  'permission,  from  a 
rare  French  engraving  belonging  to  Rev.  Wm.  Patton,  D.  D., 
will  convey  a  better  idea  of  the  general  appearance  of  the 
modern  city  than  could  be  given  by  the  most  minute  and 
labored  description  without  it.  But  one  allowance  needs  to  be 
made.  The  exigencies  of  the  engraving  led  the  original  artist 
to  diminish  the  apparent  distance  between  the  Castle  of  St. 
Angelo  and  St.  Peter's  Place,  which  are  really  about  one-third 
»f  a  mile  apart. 

The  term  "  Basilica,"  which  is  derived  from  the  Greek,  and 
properly  signifies  "  king's  house,"  is  applied  to  St.  Peter's  and 
twelve  other  ancient  churches  of  Rome  and  its  immediate  vici- 
nity. The  precise  reason  for  this  application  of  the  term  is  a 
matter  of  dispute ;  but  the  Romans  gave  this  name  to  large 
roofed  buildings  supported  on  columns,  and  used  as  halls  for 
the  administration  of  justice,  &c. ;  and  the  term  may  have  been 
applied  to  the  early  Christian  churches  on  account  of  their 
resemblance  in  form  to  these  roofed  and  columned  halls. 

St.  Peter's  basilica,  on  the  Vatican  mount  (Basilica  di 
San  Pietro  in  Vaticano),  has  been  called  by  the  historian 
Gibbon  "  the  most  glorious  structure  that  ever  has  been 
applied  to  the  use  of  religion."  It  partly  covers  the  ground 
where  the  circus  and  gardens  of  Nero  were  ;  the  scene  of  early 
Christian  martyrdoms,  and  the  reputed  burial-place  of  the 
apostle  Peter  as  well  as  of  other  martyrs.  It  is  said  that 
Anaclctus,  St.  Peter's  successor  in  the  bishopric  of  Rome,  built 


THE  CITY  OP  ROME  AND   ITS  CONNECTIONS.  55 

an  oratory  over  the  cemetery.  In  A.  D.  306  the  emperor  Con- 
stantine  built  on  the  spot  a  basilica,  which  after  more  than 
1100  years  threatened  ruin,  but  part  of  which  is  now  a  crypt 
or  subterranean  vault  under  its  successor.  A  new  building 
was  begun  by  Pope  Nicholas  V.  in  1450,  but  the  work  was 
interrupted  by  his  death.  April  18,  1506,  Pope  Julius  II., 
having  adopted  the  designs  of  Bramante  for  a  building  in  the 
shape  of  a  Latin  cross  with  an  immense  cupola  in  the  center, 
and  pulled  down  a  part  of  the  walls  erected  by  his  prede- 
cessors, laid  the  foundation  of  one  of  the  four  colossal  piers  on 
which  the  cupola  was  to  rest.  After  the  death  of  Julius  II. 
and  of  Bramante  other  popes  and  architects  entered  into  their 
labors,  and  the  plans  were  repeatedly  modified.  The  great 
dome  in  its  present  shape  is  due  to  the  renowned  Michael 
Angelo,  an  architect  as  well  as  painter,  who,  before  his  death 
in  1563,  completed  the  drum  or  upright  part  of  the  dome, 
covered  the  body  of  the  church,  and  cased  the  inside  with 
stone.  The  dome  was  finished  by  Giacomo  della  Porta  in 
1590,  30,000  Ibs.  of  iron  having  been,  it  is  supposed,  used  in 
its  construction,  and  600  workmen  employed  upon  it  night  and 
day  by  Pope  Sixtus  V.  The  facade,  from  a  balcony  in  which 
the  Pope  blesses  the  people  on  Holy  Thursday  and  Easter 
Sunday,  and  the  portico,  were  planned  by  Carlo  Maderno  who 
completed  them  under  Paul  Y.  in  1614,  and  the  stupendous 
edifice  was  dedicated  by  Urban  VIII.,  November  18,  1626. 
The  magnificent  colonnades  round  St.  Peter's  Place,  55  feet 
wide,  and  containing  284  majestic  columns  each  48  feet  high, 
besides  64  pilasters,  were  begun  by  Bernini  under  Alexander 
VII.  in  1661,  and  finished  by  him  in  1667.  Finally,  Carlo  Mar- 
chionni  under  Pius  VI.  built  the  sacristy  and  chapter-house 
adjoining  the  church  in  1780.  In  the  time  of  the  same  pope, 
the  roof  of  the  interior  was  gilded,  and  the  two  clocks  were 
placed  on  the  facade.  The  cost  of  the  whole  structure  up  to 
1694  was  estimated  by  Carlo  Fontana  at  $47,000,000.  Since 
that  time  large  sums  have  been  spent  for  repairs,  additions, 
and  improvements.  Here  column  and  pilaster,  cornice  and 


66  THE  CITY  OP  ROME  AND   ITS  CONNECTIONS. 

frieze,altar  and  throne  and  tomb,  statue  and  medallion,  gilt  and 
stucco,  mosaic  picture  and  bas-relief,  bronze  and  stained  glass, 
granite  and  porphyry,  marble  and  alabaster,  and  other  mate- 
rials and  combinations  of  materials,  in  multiform  colors  and 
shades,  are  all  employed  to  give  dignity  and  splendor  and  to 
overwhelm  the  beholder  with  astonishment  and  awe.  St. 
Peter's  is  considered  the  largest,  most  beautiful,  and  most 
imposing  church  ever  erected  by  man.  Its  extreme  length,  as 
marked  on  the  center  pavement  of  the  nave,  is  862.8  palms 
(=  632£  English  feet),  or  837  palms  (=  613£  English  feet) 
within  the  walls  ;  the  extreme  length  of  the  transepts,  or  the 
greatest  width  of  the  church,  is  446  J^  feet;  the  width  of  the 
nave  and  side  aisles,  including  the  massive  pilasters  or  piers 
that  separate  them,  is  197|  feet ;  the  height  of  the  nave  near 
the  door  is  152^  feet,  and  its  width  here  is  87£  feet ;  the 
height  of  the  dome  from  the  pavement  to  the  base  of  the 
lantern  is  405  feet,  and  to  the  top  of  the  cross  outside  448 
feet ;  the  diameter  of  the  cupola  is  195£  feet,  or  139  feet  in  the 
clear.  The  baldacchino,  or  grand  canopy  covering  the  high 
altar  under  the  center  of  the  dome,  is  of  bronze,  supported  by 
four  spiral  composite  columns,  and  covered  with  the  richest 
ornaments  and  foliage  of  gilt,  is  95£  feet  high  to  the  top  of  the 
globe  and  cross,  and  cost  about  $100,000.  Under  the  high 
altar,  where  only  the  pope,  or  a  cardinal  specially  authorized, 
can  celebrate  mass,  is  the  tomb  of  St.  Peter,  lighted  perpetually 
by  112  lamps.  At  the  western  end  of  the  nave,  in  what  is 
called  the  tribune,  and  about  170  feet  beyond  the  high  altar, 
is  another  majestic  altar  of  fine  marbles,  and  also  the  famous 
"  chair  of  St.  Peter  "  '  in  bronze,  inclosing  that  chair  in  which, 

1  The  following  description  of  St.  Peter's  chair  is  from  the  late  Cardinal 
Wiseman,  and  represents  the  current  Roman  Catholic  view,  in  opposition  to  the 
statements  of  Lady  Morgan  in  her  "Italy,"  that  the  French,  while  they  occupied 
Rome,  at  the  beginning  of  this  century,  removed  the  hronze  casket  and  discovered 
this  chair  to  have  on  it  the  inscription,  "  There  is  but  one  God,  and  Mohammed 
is  his  prophet;"  and  that  the  chair  was  probably  among  the  spoils  of  the  crusaders 
offered  to  the  church.  Cardinal  Wiseman  denies  that  the  relic  was  inspected  by  the 
French,  and  says  of  it :  "A  superb  shrine  of  gilt  bronze,  supported  by  four  gigantic 


INTERIOR  OF  ST.   PETER'S,    ROME. 


THE   CITY   OF  ROME   AND   ITS   CONNECTIONS. 


57 


according  to  tradition,  he  and  many  of  his  successors  officiated, 
and  supported  by  colossal  statues  of  the  four  great  doctors  of 
the  church,  St.  Augustine,  St.  Ambrose,  St.  Athauasius  (some 
say  St.  Jerome  instead),  and  St.  John  Chrysostom.  On 
each  side  of  the  nave,  in  the  side  aisles  which  are  partially 
separated  by  the  piers  and  the  arches  between  them,  are 
chapels  which  have  their  own  altars.  Other  altars  are  placed 
in  the  transept.  There  are  also,  besides  the  great  dome  or 

figures  of  the  same  materials,  representing  the  four  doctors  of  the  church,  closes 
the  view  of  the  nave  of  St.  Peter's  church.  .  .  The  shrine  is  in  the  form  of  a  throne, 
and  contains  a  chair  which  the  Prince  of  the  Apostles  is  supposed  to  have  occupied, 


CHAIR  OF    8T.  PETER. 

as  bishop  of  Rome.  It  is  a  tradition,  certainly  of  great  antiquity,  that  St.  Peter 
was  received  into  the  house  of  the  senator  Pudens,  and  there  laid  the  foundation 
of  the  Roman  church  fsee  Chapter  III.].  According  to  the  custom  of  the  Jews, 
and  of  all  the  early  churches,  a  chair  or  throne  would  be  occupied  by  him  when 
teaching,  or  assisting  at  the  divine  worship.  It  is  in  fact  from  this  circumstance 


58  THE  CITY  OP  ROME  AND   ITS   CONNECTIONS. 

cupola,  1 0  others,  four  round  and  six  oval,  placed  over  the  side 
aisles.  The  well  known  bronze  statue  of  St.  Peter  on  a  marble 
chair,  is  placed  near  the  center  of  the  north  side  of  the  nave, 
against  one  of  the  colossal  piers  which  support  the  great 
dome.  The  facade,  built  entirely  of  a  white  limestone  called 
travertine,  is  379  feet  long  and  148^  feet  high.  We  consider 
that  a  large  church  which  holds  2,000  people  standing ;  but  St. 
Peter's  has  been  known  to  have  100,000  people  inside  its  walls 
at  one  time, —  enough  to  fill  50  of  our  city  churches.  The 

that  the  term  sedes  [Latin],  cathedra  [Latin,  from  Greek  kathedra],  thrones  [Greek], 
seat,  chair,  or  throne,  became  the  ordinary  appellation  of  episcopal  jurisdiction.  The 
chair  of  St.  Peter  is  precisely  such  a  one  as  we  should  have  supposed  to  be  given 
by  a  wealthy  Roman  senator  to  a  ruler  of  the  church,  which  he  esteemed  and  pro- 
tected.    It  is  of  wood,  almost  entirely  covered  with  ivory,  so  as  to  be  justly  con- 
sidered a  curule  chair.     It  may  be  divided  into  two  principal  parts  ;  the  square  or 
cubic  portion  which  forms  the  body,  and  the  upright  elevation  behind,  which  forms 
the  back.     The  former  portion  is  four  Roman  palms  [=  about  33  inches]  across  the 
front,  two  and  a  half  [  =  nearly  21  inches]  at  the  side,  and  three  and  a  half  [  —  about 
29  inches]  in  height.   It  is  formed  by  four  upright  posts,  united  together  by  transverse 
bars  above  and  below.     The  sides  are  filled  up  by  a  species  of  arcade  consisting  of 
two  pilasters  of  carved  wood,  supporting,  with  the  corner  posts,  three  little  arches. 
The  front  is  extremely  rich,  being  divided  into  18  small  compartments,  disposed  in 
three  rows.     Each  contains  a  basso-rilievo  in  ivory,  of  the  most  exquisite  finish,  sur- 
rounded by  ornaments  of  the  purest  gold.     These  bassi-rilievi  represent,  not  the 
feats  of  Mohammed,  or  Ali,  or  Osman,  or  any  other  Paynim  chieftain,  as  the  read- 
ers of  Lady  Morgan  might  expect,  unless  they  knew  that  the  religion  of  the  prophet 
does  not  tolerate  any  graven   images  at  all,  but  the  exploits  of  the  monster- 
quelling  Hercules.     The  custom  of  adorning  curule  chairs  with  sculptured  ivory  is 
mentioned  by  the  ancients.  .  .  .     The  back  of  the  chair  is  formed  by  a  scries  of 
pilasters  supporting  arches,  as  at  the  sides ;  the  pillars  here  are  three  in  number, 
and  the  arches  four.     Above  the  cornice,  which  these  support,  rises  a  triangular 
pediment,  giving  to  the  whole  a  tasteful  and  architectural  appearance.    Besides  the 
bassi-rilievi  above  mentioned,  the  rest  of  the  front,  the  moldings  of  the  back,  and 
the  tympanum  of  the  pediment,  are  all  covered  with  beautifully  wrought  ivory. 
The  chair,  therefore,  is  manifestly  of  Roman  workmanship,  a  curule  chair,  such  as 
might  be  occupied  by  the  head  of  the  church,  adorned  with  ivory  and  gold,  as  might 
befit  the  house  of  a  wealthy  Roman  senator ;  while  the  exquisite  finish  of  the  sculp- 
ture forbids  u&,to  consider  it  more  modern  than  the  Augustan  age,  when  the  arts 
were  in  their  greatest  perfection.      There  is  another  circumstance,  which  deserves 
particular  mention  in  the  description  of  this  chair,  and  exactly  corresponds  to  the 
time  of  St.  Peter's  first  journey  to  Rome.     This  event  took  place  in  the  reign  of 
Claudius  ;  and  it  is  precisely  at  this  period  that,  as  Justus  Lipsius  has  well  proved, 
seilce  yfstatori(e  [  =  sedan-chairs]  began  to  be  used  by  men  of  rank  in  Rome.   For  it  is 
after  this  period,  that  Suetonius,  Seneca,  Tacitus,  Juvenal,  and  Martial,  mention 


THE   CITY  OF  ROME  AND  ITS   CONNECTIONS.  59 

illuminations  on  Easter  Sunday  and  at  the  festival  of  St.  Peter 
(June  29)  are  magnificent.  All  parts  of  the  edifice  up  to  the 
summit  of  the  cross  are  then  lighted  up  at  dusk  \vith  5900 
lanterns  of  white  paper  ;  and  at  8  o'clock  P.  M.  on  Easter,  and 
an  hour  later  on  St.  Peter's  day,  900  lamps  (iron  cups  filled 
with  tallow  and  turpentine)  are  instantaneously  lighted,  when 
from  these  6800  blazing  centers  the  light  streams  forth  so 
brilliantly  upon  the  surrounding  darkness  that  the  whole  seems 
a  vision  of  glory.  "  The  wonder,  the  beauty,  of  that  great 
glowing  temple  of  fiery  jewels,"  says  an  eye-witness,  "  no 
words  can  tell." 

the  practice  of  being  borne  in  chairs.  This  was  done  by  means  of  rings  placed  at 
their  sides,  through  which  poles  were  passed  ;  and  thus  the  chair  was  carried  by- 
slaves  upon  their  shoulders.  At  each  side  of  St.  Peter's  chair  are  two  rings,  mani- 
festly intended  for  this  purpose.  Thus,  while  the  workmanship  of  this  venerable 
relic  necessarily  refers  its  date  to  an  early  period  of  the  Roman  empire,  this  pecu- 
liarity fixes  it  at  a  period  not  earlier  than  the  reign  of  Claudius,  in  which  St.  Peter 
arrived  at  Rome." 

Cardinal  Wiseman,  whose  essay  furnishes  the  engraving  here  copied,  also  ad- 
duces as  confirmatory  of  the  Roman  Catholic  tradition  passages  from  ancient  eccle- 
siastical writers,  especially  from  Ennodius  of  Pavia  A.D.  503 — the  festival  on  the 
18th  of  January,  in  honor  of  the  chair — and  the  "  demonstrated  fact,  that  the  early 
Christians,  well  knowing  that  '  an  idol  is  nothing,'  made  no  scruple  of  turning  to 
pious  uses,  and  employing  in  the  worship  of  the  church,  objects  adorned  with  the 
symbols  of  idolatry."  He  also  claims  that  Lady  Morgan's  story  originated  thus  : 
The  stone  chair,  called  by  the  vulgar  '  the  chair  of  St.  Peter,'  and  long  kept  in 
the  old  patriarchal  church  of  St.  Peter  at  Venice  as  having  been  used  by  Peter  at 
Antioch,  has  on  it  an  Arabic  inscription  composed  of  several  verses  from  the  Koran 
in  the  Cufic  character;  this  chair  has  been  confounded  by  some  blundering  or  ma- 
licious person  with  the  ivory  throne  of  the  Vatican  basilic,  which  is  the  chair  used 
by  St.  Peter  at  Rome,  according  to  the  Roman  Catholic  tradition. 

It  should  be  added,  that  this  tradition  is  universally  discredited  by  Protestants, 
because  it  cannot  be  proved  that  St.  Peter  either  founded  the  church  at  Rome  or 
•was  ever  the  bishop  there  (see  Chapter  III.);  because  he  can  not  rationally  be  sup- 
posed to  have  transgressed,  by  possessing  or  occupying  such  a  chair,  the  Savior's 
express  command  in  Mat.  20  :  25-27  ;  because  neither  could  Christians,  nor  would 
Pagans,  have  preserved  such  a  chair  through  the  terrible  persecutions  that  followed ; 
because  it  would  have  been  as  easy,  after  the  custom  of  honoring  relics  arose  in  the 
4th  century,  (see  Chapter  XV. ),  to  introduce  such  a  chair  as  anything  else  to  a  posi- 
tion of  popular  veneration ;  and  because  there  is  good  reason  to  believe,  from  what 
has  been  said  by  Tillemont,  a  Roman  Catholic  historian,  by  Dr.  De  Sanctis,  who 
was  long  familiar  with  matters  at  Rome,  and  by  others,  that  different  chairs  have 
had  the  honor  of  representing  the  chair  of  St.  Peter  (see  Chapter  XXVI.). 


60  THE   CITY  OP  ROME   AND   ITS  CONNECTIONS. 

But  St.  Peter's  is  by  no  means  the  only  one  among  the  365 
churches  of  modern  Rome  that  is  deserving  of  special  notice. 
The  basilica  of  St.  John  Lateran  (Basilica  di  San  Giovanni  in 
Laterand),  in  the  S.  E.  part  of  the  city,  is  in  some  important 
respects  the  first  of  the  Roman  churches.  The  title  Lateran, 
or  in  Laterano,  is  derived  from  the  former  owner  of  the  site, 
Plautius  Lateranus,  who  was  put  to  death  by  Nero.  On  this 
Lateran  estate,  years  afterwards,  stood  an  imperial  palace,  to 
which  Constantino  annexed  a  church  or  chapel.  The  palace 
was  the  residence  of  the  bishop  of  Rome  from  Constantino's 
day  down  to  the  fourteenth  century  ;  and  the  church,  enlarged 
at  different  times,  became,  as  it  is  now,  the  pope's  episcopal 
church.  Its  ecclesiastics  take  precedence  over  those  of  St. 
Peter's.  In  this  church  the  popes  for  many  centuries  have 
been  crowned.  Here  many  council's  have  been  held,  five  of 
them  general.  The  inscription  over  the  door  styles  this  "  the 
Mother  and  Head  of  all  the  churches  of  the  city  and  of  the 
•world."  The  old  edifice  was  nearly  destroyed  by  fire  in  1308 ; 
but  it  was  restored  by  Clement  V.,  and  has  since  been  enlarged 
and  remodeled.  Its  splendid  front,  from  one  of  the  balconies 
of  which  the  pope  gives  his  benediction  to  the  people  on  As- 
cension day,  its  rich  carved  and  gilt  ceiling,  its  pillars  and 
statues,  paintings  and  bronzes,  medallions  and  other  orna- 
ments, give  to  this  basilica  a  magnificent  and  imposing  char- 
acter. One  of  its  great  attractions  is  "  the  Holy  Stairs," 
consisting  of  28  marble  steps,  traditionally  declared  to  have 
belonged  to  Pilate's  house,  and  to  have  been  sanctified  by  being 
ascended  and  descended  by  our  Savior  at  the  time  of  his  pas- 
sion ;  now  kept  under  a  portico  on  the  north  side  of  the  basil- 
ica, preserved  from  further  wear  by  being  covered  over  with 
planks,  and  allowed  to  be  ascended  by  penitents  only  on  their 
knees.  When  Martin  Luther  was  humbly  creeping  up  these 
stairs,  he  thought  he  heard  a  voice  of  thunder  in  his  heart,  cry- 
ing, "  The  just  shall  live  by  faith ;"  and  in  amazement  and 
shame  he  rose  from  his  knees,  and  fled  from  the  place. 


THE  CITY  OP  ROME  AND  ITS   CONNECTIONS.  61 

The  basilica  of  St.  Mary  Major  (Basilica  di  Santa  Maria 
Maggiore),  also  called  the  Liberian  basilica  from  its  founder, 
and  situated  on  the  summit  of  the  Esquiline  hill,  is  said  to 
have  been  founded  in  A.  D.  352  by  Pope  Liberius  and  John,  a 
Roman  patrician,  on  the  spot  covered  by  a  miraculous  fall  of 
snow  in  August.  It  has  been  enlarged,  restored,  and  embel- 
lished by  various  popes.  It  is  called  St.  Mary  Major  from  its 
being  the  principal  of  more  than  20  Roman  churches  dedicated 
to  the  Virgin  Mary.  It  has  two  facades,  from  a  balcony  in 
the  principal  of  which  the  pope  pronounces  his  benediction  on 
the  Festival  of  the  Assumption.  The  interior  of  this  basilica 
is  richly  decorated  and  considered  one  of  the  finest  in  the 
world.  The  nave  is  280  feet  long  by  about  60  wide ;  the  roof 
is  flat,  paneled,  elaborately  carved,  and  gilt  with  the  first  gold 
brought  to  Spain  from  South  America  and  presented  by  Ferdi- 
nand and  Isabella  to  Pope  Alexander  VI.  The  gorgeous  chapel 
in  the  right  aisle,  built  by  Pope  Sixtus"  V.,  and  styled  the 
Sixtine  chapel  or  chapel  of  the  Holy  Sacrament,  is  magnifi- 
cently adorned,  and  has  in  its  center  the  smaller  chapel  of  the 
Prcesepe  (==  manger,  or  crib),  where  is  preserved  the  sacred 
crib  or  cradle,  consisting  of  five  boards  of  the  manger  in  which 
the  infant  Jesus  is  said  to  have  been  deposited  at  his  birth,  in- 
closed in  an  urn  of  silver  and  crystal  with  a  fine  gilt  figure  of 
the  child  on  the  top.  This  crib  forms  the  subject  of  a  solemn 
ceremony  and  procession  on  Christmas  eve. 

The  basilica  of  St.  Paul  (Basilica  di  San  Paolo),  or  Ostian 
basilica,  situated  outside  of  the  wall  of  Rome,  about  a  mile 
and  a  quarter  south  of  St.  Paul's  gate  on  the  road  to  Ostia, 
also  traces  back  its  origin  to  the  emperor  Constantino  ;  but  was 
rebuilt  in  the  latter  part  of  the  4th  century ;  restored  in  the 
8th  century ;  burnt  July  16,  1823 ;  subsequently  rebuilt,  and 
dedicated  by  Pius  IX.  in  December,  1854.  It  is  the  most  gor- 
geous and  costly  of  all  the  basilicas.  It  has  80  magnificent 
Corinthian  columns  of  granite,  with  capitals  of  white  marble, 
between  the  nave  and  the  aisles.  The  edifice  is  grandly  rich 
in  its  carved  wood-work  and  gilding,  its  alabaster  and  marble, 


62  THE  CITY  OP  ROME  AND  ITS   CONNECTIONS. 

its  pictures,  statues,  altars,  &c.  Here  are,  among  other  elab- 
orate works,  frescoes  representing  the  principal  events  in  St. 
Paul's  life,  and  portraits  of  the  popes  in  mosaic.  Here  is  the 
traditional  burial-place  of  St.  Paul,  whose  body  is  said  to  have 
been  removed  here  from  the  Vatican  in  A.  D.  251. 

The  last  of  the  five  great  basilicas  of  Rome  is  that  of  San 
Lorenzo  (=St.  Lawrence),  about  a  mile  east  of  the  basilica  of 
St.  Mary  Major,  half  a  mile  beyond  the  city  wall,  and  near  the 
public  cemetery.  This  also  is  said  to  have  been  founded  by 
the  emperor  Constantine,  and  subsequently  enlarged.  It  was 
partly  rebuilt  in  A.  D.  578  ;  and  in  1216  a  new  nave  and  vesti- 
bule-portico were  added  at  the  west  end,  the  old  entrance  hav- 
ing been  at  the  east.  In  1217,  Peter  de  Courtenay,  Count  of 
Auxerre,  was  crowned  here  as  emperor  of  the  East  on  his  way 
to  Constantinople,  which  had  been  taken  by  the  crusaders ;  but 
he  never  reached  his  destination,  though  his  sons  Robert  and 
Baldwin  were  afterwards  Latin  emperors  at  Constantinople. 

Besides  these  five  great  basilicas,  there  are  eight  lesser  ba- 
silicas, one  of  the  most  remarkable  of  which  is  the  basilica  of 
Santa  Croce  in  Grerusalemme  (—Holy  Cross  in  Jerusalem),  or 
Sessorian  basilica,  on  the  site  of  the  ancient  Sessorian  palace, 
and  near  the  southeast  extremity  of  the  modern  city.  Its  name 
is  derived  from  the  portion  (one-third)  of  the  true  cross  of  our 
Savior  said  to  have  been  deposited  in  it  by  the  empress  Hel- 
ena, mother  of  its  founder  Constantine,  and  from  the  earth 
from  Jerusalem  brought  hither  and  mixed  with  the  founda- 
tions. Frequent  alterations  and  restorations  have  been  made, 
and  its  present  form  of  about  a  century's  age  is  due  to  pope 
Benedict  XIV.  Here  formerly  took  place  the  consecration  of 
the  golden  rose,  which  was  sent  every  year  by  the  popes  to 
sovereign  princes.  Here,  too,  are  large  collections  of  relics. 
Under  this  basilica  is  the  chapel  of  St.  Helena,  which  ladies 
are  forbidden,  on  pain  of  excommunication,  to  enter,  except  on 
the  20th  of  March,  the  anniversary  of  its  dedication. 

The  basilica  of  Santa  Agnese  fuori  le  Mura  (—  St.  Agnes 
beyond  the  walls),  situated  about  two  miles  northeast  of  the 


THE  crrr  OP  ROME  AND  ITS  CONNECTIONS.  63 

Quirinal  palace,  and  founded  in  A.D.  324  by  Constantino,  is 
remarkable  for  preserving  its  ancient  form  and  arrangement 
unchanged,  and  for  the  celebration  here,  on  the  21st  of  January, 
of  the  festival  of  St.  Agnes,  when  two  lambs  are  blessed  by  the 
pope,  to  be  afterwards  reared  by  the  nuns  of  a  convent  in 
Rome  for  their  wool,  of  which  are  made  the  sacred  palls  worn 
by  the  pope  and  other  great  dignitaries  of  the  Roman  Catholic 
church. 

Rome  has  54  parish  churches,  most  of  which,  as  well  as  of 
the  great  multitude  attached  to  monasteries,  <fec.,  would  else- 
where be  considered  remarkable  for  their  architectural  and 
decorative  splendor.  Only  a  few  of  these  can  be  briefly  noticed 
here. 

The  church  of  San?  Andrea  delta  Valle  (=  St.  Andrew  of 
the  Valley),  built  in  1591,  and  lying  in  the  valley  southwest  of 
the  Pantheon,  is  one  of  the  best  specimens  of  modern  church 
architecture.  Its  frescoes  are  celebrated,  and  its  cupola  is 
beautiful. 

The  church  Ara  Coeli  (—  altar  of  heaven),  or  Santa  Maria 
di  Ara  Coeli,  occupying  the  site  of  the  ancient  temple  of  Jupi- 
ter Capitolinus,  on  the  Capitoline  hill,  near  the  modern  Capitol, 
is  probably  as  old  as  the  4th  century ;  but  is  specially  venerated 
by  the  Romans  on  account  of  the  Santissimo  Bamlino,  or  most 
holy  baby,  a  figure  of  the  infant  Savior,  which  is  reputed  to 
have  miraculous  powers  in  curing  the  sick,  and  whose  festival, 
attended  by  crowds  of  Italian  peasantry,  takes  place  from 
Christmas  day  to  the  Epiphany. 

The  church  II  G-esu  (—  the  Jesus),  one  of  the  richest  and 
most  gorgeous  in  Rome,  belonged  to  the  Jesuits.  It  was  founded 
in  1575,  and  is  situated  about  midway  between  the  Capitol  and 
the  Pantheon.  Here  the  body  of  St.  Ignatius,  the  founder  of 
the  order,  is  preserved  in  a  splendid  urn  of  gilt  bronze,  adorned 
with  precious  stones,  &c.  Annexed  to  the  church  is  an  extensive 
building,  which  was,  during  their  existence  in  Rome,  the  head- 
quarters of  the  Jesuits,  and  the  residence  of  their  general. 

The  church  of  Santa  Maria  degli  Angeli  (—  St.  Mary  of  the 


64  THE  CITY  OP  ROME  AND  ITS  CONNECTIONS. 

Angels),  altered  by  Michael  Angelo  under  pope  Pius  IY.  out  of 
one  of  the  halls  of  Diocletian's  baths,  and  situated  about  half 
a  mile  east  of  the  Quirinal  palace,  is  one  of  the  most  imposing 
churches  of  Rome,  and  contains  some  fine  large  paintings.  Be- 
hind the  church  is  the  Carthusian  convent,  with  its  celebrated 
cloister  also  designed  by  Michael  Angelo. 

The  church  of  Santa  Maria  del  Popolo  (=  the  People's  St. 
Mary)  was  founded  about  1099,  in  order  to  protect  the  people 
against  ghosts,  and  occupies  the  spot  at  the  north  extremity 
of  the  city,  where  the  ashes  of  Nero  are  said  to  have  been  dis- 
covered and  scattered  to  the  winds.  Rebuilt  by  the  Roman 
people  in  1227  (hence  a  part  of  its  name),  and  since  restored, 
completed,  and  embellished,  it  has  in  its  fine  frescoes, mosaics, 
sculptures,  &c.,  features  of  uncommon  interest. 

The  twin  churches  of  Santa  Maria  di  Monte  Santo  (=  St. 
Mary  of  the  Sacred  Mount),  and  Santa  Maria  de'  Miracoli 
(=St.  Mary  of  the  Miracles),  situated  on  the  Piazza  del  Po- 
polo ,  on  opposite  corners  of  the  Corso,  are  chiefly  remarkable 
for  being  built  about  200  years  ago  in  the  same  style  of  archi- 
tecture after  the  designs  of  Rainaldi. 

The  church  of  Santa  Maria  sopra  Minerva  (==  St.  Mary  on 
Minerva),  at  the  southeast  of  the  Pantheon,  rebuilt  in  1370  on 
the  site  of  a  temple  of  Minerva  which  Pompey  built,  is  the  only 
church  in  Rome  of  the  pointed  Gothic  style.  It  belongs  to  the 
Dominicans,  whose  head-quarters  are  in  the  adjacent  monas- 
tery. It  has  a  full-length  statue  of  Christ,  one  of  Michael 
Angelo's  masterpieces.  The  church  was  restored  in  the  17th 
century,  and  again,  at  an  expense  of  $125,000,  from  15  to  20 
years  ago. 

The  church  of  Santa  Maria  delle  Piante  (==  St.  Mary  of  the 
foot-print),  commonly  called  Domine  quo  vadis  (=  Lord, 
whither  goest  thou?),  a  small  old  church  about  half  a  milo 
south  of  the  St.  Sebastian  gate,  is  so  named  because  it  is  said 
that  St.  Peter,  fleeing  from  prison  along  the  Appian  way,  here 
met  our  Lord  going  towards  Rome  and  bearing  his  cross,  and 
in  astonishment  asked  him,  "  Lord,  whither  goest  thou  ?" 


THE   CITY  OP  ROME  AND   ITS   CONNECTIONS.  65 

Jesus  answering,  "  I  go  to  Rome  to  be  crucified  again,"  Peter 
immediately  returned  to  Rome,  where  he  was  crucified  the  next 
day ;  but  our  Lord,  on  disappearing,  left  the  print  of  his  foot 
on  a  stone  of  the  pavement.  The  foot-prints,  or  rather  copies 
of  them  in  white  marble,  are  here  shown  and  greatly  vene- 
rated. 

The  church  of  /San  Pietro  in  Montorio  (=  St.  Peter  on  Monto- 
rio),  situated  on  the  highest  point  of  the  Janiculum  (now  called 
Montorio),  where  the  citadel  anciently  stood,  is  said  to  have 
been  founded  by  Constantino  near  where  St.  Peter  was  cruci- 
fied, and  was  rebuilt  at  the  expense  of  Ferdinand  and  Isabella 
qf  Spain  about  the  time  of  the  discovery  of  America,  and  re- 
stored since  its  partial  destruction  during  the  siege  of  Rome 
by  the  French  in  1849.  On  the  spot  in  the  adjoining  convent 
where  St.  Peter  is  supposed  to  have  suffered  martyrdom,  is 
Bramante's  celebrated  temple,  a  small  circular  building  with 
16  Doric  columns,  universally  admired  as  a  gem  of  architecture. 
From  the  platform  in  front  of  this  church  an  excellent  view  of 
the  city  may  be  obtained. 

The  church  of  San  Stefano  Rotondo  (=  St.  Stephen  Rotun- 
da), on  the  western  part  of  the  Celian  hill,  is,  as  the  name  in- 
dicates, a  circular  church  dedicated  to  St.  Stephen,  probably 
once  a  part  of  the  great  meat-market  of  Nero's  time,  and  is 
said  to  have  been  consecrated  as  a  church  in  A.D.  467.  Service 
is  held  here  only  early  on  Sunday  morning  and  on  St.  Stephen's 
day  (Dec.  26).' 

Next  to  the  churches,  the  palaces  of  Rome  deserve  to  be  no- 
ticed. Close  to  St.  Peter's  is  the  famous  Vatican  palace,  the 
largest  in  Europe.  The  date  of  its  foundation  is  uncertain, 
some  ascribing  it  to  one  of  the  early  popes,  others  tracing  it 
back  to  the  emperor  Constantine.  It  was  the  residence  of 
Charlemagne  at  his  coronation  in  A.D.  800 ;  it  was  rebuilt  in 
the  12th  century ;  and,  as  being  near  the  castle  of  St.  Angelo, 
it  was  made  the  pope's  permanent  residence  after  the  return 
from  Avignon  in  1377.  It  now  consists  of  an  immense  pile  of 
buildings,  irregular  in  their  plan,  and  constructed  or  renewed 
5 


66  THE  CITY  OP  ROME   AND   ITS   CONNECTIONS. 

at  different  times,  by  different  popes  and  architects,  mostly 
since  1450.  It  is  1151  feet  long  and  767  feet  broad ;  it  has 
8  grand  staircases,  200  smaller  ones,  20  courts,  and  4422  rooms. 
In  the  Papal  palace,  properly  so  called,  we  notice  first  the 
great  staircase  by  Bernini,  called  the  Scala  Regia,  consisting  of 
two  flights,  the  lower  decorated  with  Ionic  columns,  the  upper 
with  pilasters.  This  staircase  leads  up  to  the  Sola  Regia,  or 
hall  of  audience  for  ambassadors,  which  is  covered  with  fres- 
coes relating  to  the  history  of  the  popes,  as  the  Absolution  of 
the  Emperor  Henry  IY.  by  Pope  Gregory  VII.,  the  Massacre 
of  St.  Bartholomew,  &c.  The  Sola  Regia  serves  as  a  vestibule 
to  the  Capella  Sistiua  (=Sistine  chapel,  or  Sixtine  chapel) 
and  to  the  Capella  Paolina  (=  Pauline  chapel) .  The  Sistine 
chapel,  named  from  pope  SixtusIV.,who  built  it  in  1473  from 
the  designs  of  Baccio  Pintelli,  is  a  lofty  oblong  hall,  about  135 
feet  long  and  45  feet  wide,  with  a  gallery  running  round  three 
of  its  sides ;  and  is  famous  through  the  world  for  its  frescoes, 
especially  for  the  great  fresco  of  the  last  judgment,  60  feet  high 
and  30  feet  broad,  which  employed  Michael  Angelo  nearly  eight 
years,  and  occupies  the  end  wall  opposite  the  entrance.  Mass 
in  this  chapel  by  the  pope,  on  the  first  of  January  and  at  cer- 
tain other  times,  is  one  of  the  greatest  attractions  to  foreigners, 
which  can  be  found  in  Rome.  The  Pauline  chapel,  built  in 
1540  by  pope  Paul  III.  from  the  designs  of  Antonio  de  San- 
gallo,  is  only  used  in  great  ceremonies,  and  contains  two  re- 
markable frescoes  by  Michael  Angelo,  which,  like  those  in  the 
Sistine  chapel,  have  been  greatly  injured  by  smoke,  damp,  and 
neglect.  The  Loggie  is  a  three-story  portico,  adorned  with 
beautiful  frescoes  and  painted  stuccoes,  designed  by  Bramante, 
Raphael,  <fec.  There  are  also  in  the  Papal  palace  other  apart- 
ments filled  with  works  of  art  and  curiosities.  A  corridor  or 
gallery,  about  1000  feet  long,  joins  the  Papal  palace  to  the 
building  called  Belvedere,  which  is  used  as  a  museum.  About 
half  way  up  this  corridor  is  the  entrance  to  the  Vatican  library, 
which  was  founded  by  pope  Nicholas  V.  in  1447,  and  furnished 
by  pope  Sixtus  V.  in  1588  with  this  building  designed  by  Fon- 


THE  CITY   OP  ROME   AND  ITS   CONNECTIONS.  67 

tana.  This  library  has — besides  a  large  collection  of  printed 
books,  estimated  by  some  as  high  as  125,000 — the  finest  col- 
lection known  of  Greek,  Latin,  and  Oriental  manuscripts,  num- 
bering 23,580  in  1858,  and  including,  among  other  rare  and 
valuable  ones,  the  celebrated  Vatican  manuscript  of  the  Bible 
in  ancient  Greek,  a  Hebrew  Bible  for  which  the  Jews  of  Venice 
offered  its  weight  in  gold,  a  palimpsest  of  Cicero  de  Republica^ 
regarded  as  the  oldest  Latin  manuscript  extant,  &c.  The  Vati- 
can museum,  contained  in  the  long  corridors,  in  the  court  and 
palace  of  the  Belvedere,  &c.,  embraces  several  of  the  finest 
known  collections,  as  of  ancient  sepulchral  inscriptions  and 
monuments,  ancient  sculptures,  pictures,  <fcc.  The  statue  of 
the  god  Apollo,  found  at  the  end  of  the  15th  century  in  ancient 
Antium,  called,  from  its  being  placed  here,  the  Apollo  Belve- 
dere, and  the  group  of  Laocoon  and  his  sons  crushed  by  ser- 
pents, also  in  the  court  of  the  Belvedere,  are  justly  considered 
masterpieces  of  the  sculptor's  art.  Of  the  pictures  here,  the 
communion  of  St.  Jerome  is  the  masterpiece  of  Domenichino ; 
and  the  Transfiguration,  left  unfinished  by  Raphael  at  his  death, 
is  commonly  regarded  as  the  finest  oil-painting  in  the  world. 
The  gardens  are  very  extensive,  reaching  back  to  the  wall  of 
the  city,  and  affording  room  for  the  pope  to  take  exercise  on 
horseback,  which  court  etiquette  permits  only  on  his  own 
grounds. 

The  Quirinal  Palace,  on  the  Quirinal  hill,  which  is  now 
commonly  called  Monte  Cavallo,  was  begun  by  pope  Gregory 
XIII.  in  1574,  but  was  not  completed  in  its  present  form  till 
the  end  of  the  17th  century.  It  is  now  the  most  habitable  and 
princely  of  the  papal  residences  in  Rome.  It  has  extensive 
gardens,  filled  with  statues,  fountains,  and  shady  walks,  and 
containing  among  other  curiosities  an  organ  played  by  water. 
It  has  its  grand  halls — the  Sola  Regia  being  190  feet  long  and 
richly  decorated,  and  two  others  being  each  100  feet  long — its 
private  chapel,  called  the  Pauline  chapel,  of  the  same  size  and 
form  as  the  Sistine  chapel  at  the  Vatican — its  picture-galleries, 
and  other  sumptuous  apartments,  &c.  The  Quirinal  has  been 


68  THE   CITY   OF  ROME   AND   ITS   CONNECTIONS. 

the  pope's  usual  residence  during  a  part  of  the  summer,  and 
was  for  many  years  the  scat  of  the  conclave  for  the  election  of 
pope. 

The  Lateran  palace,  as  already  mentioned,  was  the  pope's 
residence  for  1000  years  after  the  time  of  Constantino.  The 
palace,  as  well  as  the  basilica  adjacent,  was  nearly  destroyed 
by  fire  in  1308 ;  but  it  was  rebuilt  in  the  16th  and  17th  centu- 
ries, and  was  converted  into  a  hospital  by  Innocent  XII.  in 
1698,  and  into  a  museum  by  Gregory  XVI.  in  1843.  Here  are 
deposited,  not  only  Christian  antiquities,  but  all  works  of  art 
recently  discovered  or  acquired,  for  which  room  could  not  be 
found  at  the  Vatican  and  the  Capitol.* 

The  Capitol,  or  Piazza  del  Campidoglio,  is  a  square  of  pala- 
ces covering  the  summit  of  the  Capitoline  hill.  In  the  center 
of  this  square  stands  the  admirable  equestrian  statue  of  the 
emperor  Marcus  Aurelius,  the  only  ancient  bronze  equestrian 
statue  that  has  come  down  to  us  entire.  Of  the  three  palaces 
on  the  three  sides  of  the  square,  the  central  one,  facing  the 
steps  by  which  the  ascent  is  made  from  the  north,  is  the  palace 
of  the  Senator,  built  by  Boniface  IX.  at  the  end  of  the  14th 
century  as  a  fortified  residence  for  the  Senator  of  Rome,  and 
containing  the  hall  in  which  the  Senator  holds  his  court,  the 
museum  of  ancient  architecture,  the  offices  of  the  municipality, 
the  observatory  of  the  Capitol,  &c.  The  great  bell,  which  rings 
only  to  announce  the  death  of  the  pope  and  the  beginning  of 
the  carnival,  is  suspended  in  the  tower  of  the  Capitol,  from  the 
summit  of  which  one  of  the  best  views  of  Rome  may  be  obtained. 
On  the  west  side  of  the  square  is  the  palace  of  the  Conserva- 
tors, containing  a  gallery  of  the  busts  of  illustrious  Italians,  a 
picture-gallery,  the  famous  Bronze  Wolf  suckling  Romulus  and 
Remus,  &c.  On  the  east  side  of  the  square  is  the  Capitoline 

*  The  pope  has  had  also  a  summer  palace  healthily  and  picturesquely  located  at 
Castel  GandoJfo,  a  village  12  or  14  miles  east  of  Home,  where  was  a  medieval  strong- 
hold belonging  to  the  Gandolfi  family.  The  papal  palace  here  is  a  plain  building  with 
some  large  and  convenient  apartments,  begun  about  1630,  subsequently  enlarged, 
and  completed  in  its  present  state  in  the  18th  century. 


THE   CITY  OP  BOMB  AND  ITS  CONNECTIONS.  69 

museum,  or  Gallery  of  Sculptures,  in  one  room  of  which,  called 
the  Hall  of  the  Dying  Gladiator,  are  some  exquisite  statues  be- 
sides the  celebrated  one  which  gives  it  its  name. 

Besides  the  public  palaces  which  have  been  named,  Rome 
has  60  or  more  private  palaces,  some  of  which,  as  the  Barbe- 
rini,  Borghese,  and  Doria,  are  remarkable  not  only  for  their 
great  size  and  magnificence,  but  also  for  the  valuable  works  of 
art  contained  in  them.  The  Farnese  palace,  regarded  as  archi- 
tecturally the  finest  in  Rome,  was  built  of  materials  from  the 
Coliseum,  and  belongs  to  the  ex-king  of  Naples. 

The  palace  of  the  Inquisition,  a  vast  edifice  built  by  Pius  Y. 
behind  St.  Peter's,  has  been  of  late  years  occupied  as  a  barrack 
by  the  French  troops  in  garrison  at  Home  (see  Chapter  XL). 

The  Palazzo  della  Cancelleria,  one  of  the  most  magnificent 
palaces  in  Rome,  situated  west  of  the  Pantheon,  about  mid- 
way between  it  and  the  Tiber,  and  built  of  materials  taken  from 
the  Coliseum  and  other  ancient  edifices,  is  the  official  residence 
of  the  Cardinal  Yice-Chancellor,  the  seat  of  several  ecclesiasti- 
cal congregations,  and  the  place  where  the  Roman  parliament 
met  in  June,  1848,  and  where  the  pope's  minister,  Count  Rossi, 
was  assassinated  the  next  month. 

The  villas  in  Rome  and  its  vicinity  deserve  to  be  noticed. 
Among  the  most  noted  of  these  are  the  Villa  Ludovisi,  in  the  N.E. 
part  of  the  city ;  the  Villa  Borghese,  a  favorite  resort  both  of 
residents  and  foreigners,  just  outside  the  Porta  del  Popolo  ;  and 
the  Villa  Albani,  east  of  the  latter.  All  these  have  extensive 
grounds,  galleries  of  statues,  &c.,  accessible  to  the  public.  "A 
few  cardinals,"  says  Forsyth,  "  created  all  the  great  villas  of 
Rome.  Their  riches,  their  taste,  their  learning,  their  leisure, 
their  frugality,  all  conspired  in  this  single  object." 

Among  the  educational  institutions  of  the  city,  are  the  Uni- 
versity of  Rome  (  Collegia  della  Sapienza  =  college  of  wisdom), 
founded  by  pope  Innocent  IV.  in  1244,  but  afterwards  much 
enlarged  in  its  plan  and  endowments,  and  situated  about  one- 
eighth  of  a  mile  west  of  the  Pantheon,  towards  the  large  oval 
place  called  the  Piazza  Navona.  It  has  about  50  professors 


70  THE   CITY  OP  BOMB  AND  ITS  CONNECTIONS. 

in  its  five  faculties  of  theology,  law,  medicine,  natural  philoso- 
phy, and  philology.  Attached  to  it  are  a  library,  a  museum,  a 
botanic  garden,  west  of  the  Tiber,  and  the  observatory  on  the 
Capitol.  The  lectures  are  gratuitous,  the  government  paying 
each  professor  a  salary  of  about  $400.  The  number  of  students 
in  1870  is  said  to  be  700.  This  university  is  one  of  the  oldest 
in  Europe. 

•  -The  Collegia  Romano  (—  Roman  College),  also  called  the 
Gregorian  University,  built  in  1582  by  pope  Gregory  XIII.,  and 
situated  about  one-eighth  of  a  mile  nearly  east  of  the  Pantheon 
towards  the  Corso,  was  exclusively  under  the  control  of  the 
Jesuits  until  the  capture  of  Rome  in  1870.  It  has  a  good 
library  and  museum,  and  the  best  observatory  in  Italy. 

The  Collegio  di  Propaganda  Fide,  commonly  known  as  the 
College  of  the  Propaganda,  was  founded  in  1627  by  Urban 
VIII.  for  the  purpose  of  educating  young  foreigners  as  Roman 
Catholic  missionaries  among  their  own  countrymen.  It  is 
situated  at  the  south  extremity  of  the  Piazza  di  Spagna,  about 
two-thirds  of  the  way  from  the  Piazza  del  Popolo  towards  the 
Quirinal  palace.  It  has  generally  about  100  pupils,  who  come 
from  India,  Abyssinia,  Greece,  Armenia,  the  United  States,  &c. 
Its  celebrated  printing  office  is  especially  rich  in  Oriental  types. 

Rome  has  also  about  20  other  colleges,  besides  academies  of 
the  fine  arts,  of  archaeology,  of  music,  of  science-,  etc.  It  has 
had,  until  now,  no  general  system  of  popular  education ;  but 
there  were  some  parish  schools  for  gratuitous  instruction,  and 
other  schools  under  the  curates  of  the  parishes,  and  under 
private  teachers.  In  all  the  schools  of  Rome  there  were  said 
to  be,  in  1870,  16,000  children,  or  one-fourteenth  of  the 
entire  population. 

The  leading  periodical  has  been  the  Civilta  Cattolica,  pub- 
lished semi-monthly  by  the  Jesuits.  Others  were  started  after 
the  capture  of  Rome  in  1870. 

Of  the  numerous  hospitals,  which  have  had  an  animal 
endowment  from  lands,  from  grants,  and  from  the  papal 
treasury  of  more  than  $250,000,  and  can  accommodate  in 


THE  CITY  OP  ROME  AND  ITS  CONNECTIONS.  71 

ordinary  times  about  4000  patients  at  once,  the  largest  is 
that  of  Santo  Spirito  (=Holy  Spirit),  near  St.  Peter's.  It 
combines  an  ordinary  hospital  for  males,  with  a  foundling 
hospital,  and  a  lunatic  asylum  ;  and  has  usually  about  600 
in  the  first,  400  in  the  second,  and  430  in  the  last.  The 
mortality  among  the  nearly  15,000  patients  annually  received 
into  the  first  has  been  a  little  more  than  7f  per  cent. ;  but 
of  the  foundlings  57  per  cent,  die,  the  number  who  died  in 
the  five  years  ending  with  1846  being  2941  out  of  the  5382 
received  from  Rome  and  other  parts  of  Italy ;  while  of  the 
lunatics  the  annual  mortality  is  11  per  cent.  The  hospitals 
are  generally  clean  and  well  ventilated;  but  the  system  of 
management  is  still  far  from  being  good,  though  the  introduc- 
tion into  them  of  the  Sisters  of  Charity  by  the  late  Princess 
Doria  produced  great  changes  for  the  better  in  their  internal 
economy.  The  Roman  hospitals  are  decidedly  inferior  to 
those  of  Florence,  Milan,  <fcc. ;  and  the  medical  men  of  Rome 
have  neither  periodical  nor  medical  society  of  their  own.  In 
all  the  hospitals,  except  the  small  one  founded  by  German  Pro- 
testants, the  friars  and  other  attendants  have  been  assiduous 
in  their  endeavors  to  further  the  cause  of  Romanism,  especially 
among  the  patients  from  Protestant  countries. 

The  hospital  of  San  Michele  (=St.  Michael),  on  the  west 
bank  of  the  Tiber,  at  the  Ripa  Grande,  an  immense  establish- 
ment, formerly  intended  as  an  asylum  for  poor  children  and 
infirm  persons,  and  afterwards  divided  into  a  house  of  industry 
for  boys  and  girls,  a  house  of  correction  for  women  and 
children,  and  schools  of  the  industrial  and  fine  arts,  was,  under 
Pius  IX.,  converted  into  a  prison.  It  is  capable  of  containing 
2000  prisoners. 

The  workhouse  of  Santa  Maria  degli  Angeli,  founded  in 
1824  at  the  Baths  of  Diocletian,  contains  nearly  1000  boys 
and  girls,  selected  from  the  deserving  in  different  parishes  of 
the  city,  and  supported  here  chiefly  by  the  government  and  by 
the  avails  of  their  own  industry.  The  boys  are  taught  trades 
and  music ;  the  girls  are  fitted  for  domestic  service. 


72  THE  CITY  OP  ROME  AND  ITS  CONNECTIONS. 

But,  with  all  its  great  and  richly-endowed  institutions  for 
dispensing  charity,  Rome  has  no  alms-house  for  the  aged  poor 
—  no  systematic  provision  for  the  relief  of  the  suffering  poor 
in  general,  except  by  a  resort  to  begging.  And  for  ages 
beggars  have  been  very  numerous  and  very  importunate  in  this 
city  of  wonders. 

The  squares  or  places  (in  Italian,  piazza),  obelisks,  and 
fountains  of  Rome  are  among  its  distinguishing  characteristics. 
There  are  enumerated  148  squares,  150  fountains,  and  12 
obelisks.  The  Piazza  di  San  Pietro  (—  St.  Peter's  place),  in 
front  of  St.  Peter's  basilica,  surrounded  by  magnificent  colon- 
nades with  four  rows  of  columns,  is  of  an  oval  shape,  787  feet 
in  its  greatest  diameter.  Its  two  beautiful  fountains  throw  up 
the  water  to  the  height  of  about  18  feet  or  64  feet  above  the 
pavement,  and  receive  the  water,  as  it  falls,  into  granite  basins 
15  feet  in  diameter,  from  which  running  water  and  spray  fall 
into  octagonal  basins  of  travertine  about  28  feet  in  diameter. 
The  obelisk  in  the  center  is  a  solid  mass  of  red  granite,  82 £ 
feet  high,  or,  with  its  base  (which  is  8|  feet  broad)  and  modern 
ornaments  at  the  top,  132£  feet  high,  and  weighing  360  tons. 
It  was  brought  from  Heliopolis  in  Egypt  to  Rome  in  the  reign 
of  Caligula,  and  was  erected  on  its  present  site  by  the  architect 
Fontana  under  Pope  Sixtus  V.  in  1586.  600  men,  140  horses, 
and  46  cranes  were  employed  in  moving  it  a  short  distance 
and  erecting  it  on  its  pedestal,  at  an  expense  of  nearly 
$40,000. 

The  Piazza  del  Popolo  (==.  the  people's  place)  has  also  its 
fountains,  and  an  interesting  obelisk  of  red  granite  erected  by 
Fontana  under  Sixtus  V.  in  1589.  It  is  covered  with  hiero- 
glyphics ,  originally  stood  before  the  Temple  of  the  Sun  at 
Heliopolis,  was  removed  to  Rome  by  Augustus,  rededicated  to 
the  sun,  and  placed  in  the  Circus  Maximus,  about  a  mile  and 
a  half  south  of  its  present  position.  Its  shaft  is  78£  feet  high, 
and  the  entire  height  from  the  ground  to  the  top  of  the  cross 
about  112  feet.  On  the  east  of  the  Piazza  del  Popolo  are  the 
Pincian  Gardens,  beautifully  laid  out  in  flower-gardens,  drives, 


THE   CITY  OP  ROME  AND   ITS   CONNECTIONS.  73 

and  "walks,  and  much  frequented.  From  the  Piazza  del  Popolo 
run  the  three  principal  streets,  the  Via  del  Corso  directly- 
south,  with  the  Via  del  Babuino  on  the  east  of  it,  and  the  Via 
delle  Ripetta  on  the  west.  The  Via  del  Babuino  leads  to  the 
Piazza  di  Spagna  (==  place  of  Spain),  on  and  near  which  are 
the  principal  hotels,  reading-rooms,  <fec.,  and  at  the  south  end 
of  which  is  the  College  of  the  Propaganda.  The  Via  delle 
Ripetta  leads  to  the  Porto  di  Ripetta  on  the  Tiber. 

The  Piazza  Navona,  a  short  distance  west  of  the  Pantheon, 
is  a  fine  oval  place,  one  of  the  largest  in  Rome,  on  the  site  of 
an  ancient  circus.  Of  the  three  fountains  in  this  place,  the 
central  and  largest  one,  executed  by  Bernini  under  pope 
Innocent  X.,  and  ornamented  with  statues,  <fcc.,  consists  of  a 
round  basin  about  75  feet  in  diameter,  rising  above  which, 
from  a  pedestal  placed  on  a  rock,  is  a  red  granite  obelisk,  its 
shaft  nearly  53  feet  high  and  covered  with  hieroglyphics,  and 
its  whole  height  from  the  ground  about  115  feet.  The  Piazza 
Navona  is  the  seat  of  a  weekly  market  for  vegetables,  and,  at 
certain  times  in  summer,  of  a  lake,  formed  by  artificial  inun- 
dation, in  which  carriages  circulate  from  noon  till  sunset. 

The  Piazza  di  Pasquino  (—  place  of  Pasquin) ,  a  little  west 
of  the  southwest  corner  of  the  Piazza  Navona,  is  small,  but 
contains  the  famous  "  statue  of  Pasquin,"  on  which  satirical 
epigrams  or  "  pasquinades  "  are  posted.  The  statue  is  antique, 
representing  Menelaus  supporting  the  dead  body  of  Patroclus ; 
and,  though  mutilated,  is  of  beautiful  workmanship.  Pasquin 
was  a  satirical  tailor  of  the  16th  or  17th  century,  whose  name 
was  given  to  this  statue  found  near  his  shop  after  his  death. 
The  colossal  statue  of  the  Ocean,  now  at  the  Capitoline  Museum, 
but  formerly  near  the  arch  of  Septimius  Severus,  at  the  forum 
of  Mars,  and  hence  called  Marforio,  was  long  used  for  replying 
to  the  attacks  of  Pasquin. 

The  largest  obelisk  now  known  is  that  erected  by  Fontana 
in  1588  in  front  of  the  basilica  of  St.  John  Lateran.  This 
obelisk  brought  from  Heliopolis  to  Alexandria  in  Egypt 
by  Constantine  the  Great,  and  thence  to  Rome  by  his  son 


74  THE  CITY  OP  EOME  AND  ITS   CONNECTIONS. 

Constantius,  is  of  red  granite,  carved  with  hieroglyphics. 
Its  shaft  is  105 /TJ  feet  high,  and  is  supposed  to  weigh  455 
tons ;  the  whole  height,  from  the  ground  to  the  top  of  the 
cross,  is  nearly  150  feet. 

Of  all  the  Tloman  fountains  the  Fontana  Paollna  (=  Pauline 
fountain),  situated  near  the  church  of  San  Pietro  in  Montorio, 
and  imitating  in  appearance  the  fa9ade  of  a  church,  is  the 
most  abundantly  supplied  with  water,  which  is  afterwards  used 
to  turn  most  of  the  city  flour-mills  on  the  west  side  of  the  Tiber. 

The  most  celebrated  modern  fountain  in  Rome  is  the 
Fontana  di  Trevi,  erected  in  1735  from  the  designs  of  Salvi, 
and  situated  a  short  distance  northwest  from  the  Quirinal 
palace.  The  fountain  itself  is  large,  and  is  set  off  with  rocks, 
columns,  bas-reliefs,  statues,  &c. 

The  city  is  supplied  with  water  by  three  large  aqueducts,  all 
of  ancient  origin,  but  more  or  less  modernized.  Of  these  the 
Acqua  Paola  (=  water  or  aqueduct  of  Paul)  enters  the  city  on 
the  west  by  the  Janiculum,  and  supplies  the  whole  region  west 
of  the  Tiber  as  well  as  the  part  on  the  east  near  the  Ponte  Sisto, 
which  it  passes  by  conduits.  The  Acqua  Vergine  (the  ancient 
Aqua  Virgo  =  water  or  aqueduct  of  the  Virgin),  constructed 
by  Augustus,  and  restored  by  pope  Nicholas  V.,  enters  the  city 
on  the  northeast  by  the  Pincian  hill,  and  supplies  13  large 
fountains,  including  those  of  the  Piazza  Navona,  the  Fontana 
di  Trevi ',  &c.,  with  the  best  water  in  Rome.  The  Acqua  Felice 
comes  from  the  east,  supplies  a  fountain  near  the  Baths  of 
Diocletian,  called  Fontana  deW  Acqua  Felice  or  Fontana  de* 
Termini,  and  26  other  public  fountains  in  the  upper  or  eastern 
portion  of  the  city.  The  ancient  city  had,  in  the  first  century 
after  Christ,  no  less  than  nine  principal  aqueducts  and  two 
subsidiary  ones  ;  and  to  these  others  were  subsequently  added, 
for  one  authority  enumerates  19  aqueducts,  and  Procopius 
relates  that  the  Goths  destroyed  14  that  were  without  the 
walls.  The  long  lines  of  massive  arches  that  belonged  to  some 
of  these  great  works,  even  now  strike  the  traveler  across  the 
Campagna  with  astonishment. 


THE   CITY  OP  ROME   AND   ITS  CONNECTIONS.  75 

The  castle  of  St.  Angelo,  the  celebrated  papal  fortress  of 
Rome,  naturally  attracts  the  attention  of  every  visitor  to  the 
city.  This  massive  edifice  was  erected  for  a  mausoleum  about 
A.  D.  130  by  the  Emperor  Hadrian,  the  now  ruined  mauso- 
leum of  Augustus,  on  the  opposite  side  of  the  Tiber,  having 
been  occupied  as  an  imperial  tomb  for  the  ashes  of  Augustus 
and  others  down  to  Nerva.  The  exterior  was  built  of  square 
blocks  of  Parian  marble,  the  base,  which  was  253  feet  square, 
sustaining  a  round  edifice  now  reduced  to  188  feet  in  diameter. ' 
There  were  on  the  summit  admirably  wrought  statues  of  men 
and  horses,  also  of  Parian  marble,  which  were  afterwards 
hurled  down  on  the  assaulting  Goths.  The  building  was  used 
as  a  mausoleum  for  Hadrian  and  other  emperors  down  to 
Septimius  Severus.  It  was  afterwards  converted  into  a  for- 
tress, probably  under  Honorius  about  A.  D.  423.  It  was 
fortified  in  the  10th  century  by  the  consul  Crcscenzio,  and 
was  subsequently  strengthened  by  the  popes.  All  the  upper 
part  and  the  outworks  are  modern.  It  was  named  St. 
Angelo  from  the  Archangel  Michael  whose  statue  was  placed 
on  the  summit.  It  communicates  with  the  Vatican  palace  by 
a  covered  way  nearly  half  a  mile  long,  constructed  by  Alex- 
ander YI.  During  the  past  20  years  the  castle  was  the  head- 
quarters of  the  French  artillery. 

The  tomb  of  Cecilia  Metella,  wife  of  Crassus,  which  stands 
on  the  Appian  way,  about  two  miles  south  of  the  gate  of  St. 
Sebastian,  was  also  used  for  a  fortress  about  the  year  1300, 
and  its  battlements  then  erected  are  in  ruins ;  but  the  tomb  is 
still  one  of  the  most  magnificent  monuments  of  ancient  Rome. 
It  consists  of  a  circular  tower  nearly  70  feet  in  diameter, 
constructed  of  large  blocks  of  the  finest  travertine  fitted 
together  with  great  precision,  and  resting  on  a  quadrangular 
basement  of  rubblework  cemented  together  and  strengthened 
by  square  keystones  of  travertine.  It  is  of  this  tomb  that 
Byron  wrote  in  his  Childe  Harold  : 

"  There  is  a  stern  round  tower  of  other  days, 
Firm  as  a  fortress,  with  its  fence  of  stone, 


76  THE   CITY  OP  ROME  AND  ITS  CONNECTIONS. 

Such  as  an  army's  baffled  strength  delays, 
Standing  with  half  its  battlements  alone, 
And  with  two  thousand  years  of  ivy  grown, 
The  garland  of  eternity,  where  wave 
The  green  leaves  over  all  by  time  o'erthrown ;  — 
"What  was  this  tower  of  strength  ?  within  its  cave  • 
What  treasure  lay  so  locked,  so  hid  ? —  A  woman's  grave. 

"  But  who  was  she,  the  lady  of  the  dead, 

Tomb'd  in  a  palace  ?     Was  she  chaste  and  fair  ? 

Worthy  a  king's — or  more  —  a  Roman's  bed? 

What  race  of  chiefs  and  heroes  did  she  bear  ? 

What  daughter  of  her  beauties  was  the  heir  ? 

How  lived  —  how  loved  —  how  died  she  1    Was  she  not 

So  honor'd  —  and  conspicuously  there, 

Where  meaner  relics  must  not  dare  to  rot, 
Placed  to  commemorate  a  more  than  mortal  lot  ? 

"  Perchance  she  died  in  youth  :  it  may  be,  bow'd 
With  woes  far  heavier  than  the  ponderous  tomb 
That  weigh'd  upon  her  gentle  dust,  a  cloud 
Might  gather  o'er  her  beauty,  and  a  gloom 
In  her  dark  eye,  prophetic  of  the  doom 
Heaven  gives  its  favorites  —  early  death ;  yet  shed 
A  sunset  charm  around  her,  and  illume 
With  hectic  light  the  Hesperus  of  the  dead, 
Of  her  consuming  cheek  the  autumnal  leaf-like  red. 

"  Perchance  she  died  in  age  —  surviving  all, 
Charms,  kindred,  children  —  with  the  silver  gray 
On  her  long  tresses,  which  might  yet  recall, 
It  may  be,  still  a  something  of  the  day 
When  they  were  braided,  and  her  proud  array 
And  lovely  form  were  envied,  praised,  and  eyed 
By  Rome  —  but  whither  would  conjecture  stray  ? 
Thus  much  alone  we  know  —  Metella  died, 
The  wealthiest  Roman's  wife  :  Behold  his  love  or  pride !  " 

The  well  known  Coliseum  or  Colosseum  is  certainly  one  of 
the  most  remarkable  edifices  in  the  world.  It  was  originally 
called  the  Flavian  Amphitheatre,  Flavius  being  the  family 
name  of  the  emperor  Vespasian,  who  began  it  in  A.  D.  72. 
It  was  dedicated  by  Titus  A.  D.  80,  but  was  finished  by  Domi- 
tian.  It  is  said  that  the  games  at  the  dedication  lasted  100 
days,  that  5000  wild  beasts  and  several  thousand  gladiators 


THE   CITY   OF  ROME  AXD   ITS  CONNECTIONS.  77 

were  slain,  and  that  a  naval  battle  was  also  fought  in  the 
amphitheatre.  The  gladiatorial  games  were  abolished  by 
Honorius,  and  those  of  wild  beasts  ceased  in  A.  D.  523  during 
the  reign  of  Theodoric,  though  a  bull-fight  was  here  exhibited 
at  the  expense  of  the  Roman  nobles  in  1332.  It  was  used  as 
a  fortress  in  the  llth  century,  and  as  a  hospital  in  the  latter 
part  of  the  14th  century.  Since  that  time  it  has  furnished 
materials  for  several  of  the  Roman  palaces.  Though  the 
arena  was  consecrated  by  Clement  X.  in  memory  of  the  Chris- 
tian martyrs,  yet  under  Clement  XL,  a  few  years  later,  a 
manufactory  of  saltpetre  was  established  here,  and  the  out- 
ward galleries  were  used  for  rubbish  and  dung ;  arid  it  was  not 
till  the  beginning  of  the  present  century  that  any  attempt  was 
made  to  preserve  or  restore  it.  A  cross  now  stands  in  the 
middle  of  the  arena ;  14  representations  of  our  Lord's  passion 
are  placed  round  it ;  and  a  monk  preaches  in  the  rude  pulpit 
every  Friday.  About  two-thirds  of  the  original  building  have 
entirely  disappeared  ;  but  from  what  remains  a  good  idea  of  the 
whole  may  be  obtained.  The  edifice  is  elliptical,  584  by  468 
feet  in  its  diameters,  built  principally  of  travertine  (a  white 
limestone  or  marble),,  with  large  masses  of  brick-work  in  the 
interior.  The  arena  is  278  feet  long  and  177  feet  wide  ;  and 
the  entire  area  is  nearly  six  acres.  The  outer  elevation  con- 
sists of  four  stories,  the  whole  with  the  entablature  rising  to 
the  height  of  157  feet.  It  is  said  that  there  was  room  on  the 
benches  for  87,000  spectators,  and  in  the  upper  porticoes  for 
20,000.  But  the  reality  far  surpasses  any  description  or  draw- 
ing. The  late  N.  P.  Willis  styled  the  Coliseum  "  magnificently 
ruined  —  broken  in  every  part,  yet  showing  the  brave  skeleton 
of  what  it  was  —  its  gigantic  and  triple  walls,  half  encircling 
the  silent  arena,  and  its  rocky  seats  lifting  one  above  another 
amid  weeds  and  ivy,  and  darkening  the  dens  beneath,  whence 
issued  gladiators,  beasts,  and  Christian  martyrs,  to  be  sacrificed 
for  the  amusement  of  Rome." 

There  are  also  in  Rome  rums  of  several  other  amphitheatres 
as  well  as  of  theatres  and  circuses.     The  best  preserved  of 


78  THE   CITY   OP  ROME  AND  ITS   CONNECTIONS. 

these  is  the  circus  of  Romulus  or  of  Maxentius,  erroneously 
called  the  Circus  of  Caracalla,  situated  on  the  old  Appian  way, 
about  two  miles  south  of  the  gate  of  St.  Sebastian,  and  form- 
ing an  oblong  space  for  chariot  races  1580  feet  by  2GO.  The 
Circus  Maximus  (=  greatest  circus),  in  the  valley  between 
the  Palatine  and  Aventine  hills,  about  half  a  mile  south  of  the 
Capitol,  originally  founded  by  the  elder  Tarquin,  rebuilt  by 
Julius  Cesar,  and  restored  after  the  fire  of  Nero  by  Vespasian 
and  Trajan,  is  said  to  have  been  2187  feet  long  and  960  feet 
broad,  probably  capable  of  seating  200,000  persons ;  but  its  visi- 
ble remains  are  now  only  shapeless  masses  of  brick-work.  The 
new  gas-works  of  Rome  have  been  erected  near  the  northwest 
extremity  of  the  once  splendid  Circus  Maximus,  and  still  more 
recently  a  formidable  fort  has  been  constructed  on  the  Aventine 
hill  which  lies  west  of  the  ancient  circus. 

The  palace  of  the  Cesars,  built  by  Augustus,  enlarged  by 
Tiberius  and  Caligula,  destroyed  in  the  great  fire  under  Nero, 
and  rebuilt  by  him  with  such  splendor  as  to  be  called  "  the 
golden  house,"  formerly  covered  most  of  the  Palatine  hill, 
which  is  still  conspicuous,  directly  south  of  the  Capitol.  This 
hill  is  now  covered  with  its  French  nunnery  (better  known  as 
the  Villa  Palatina)^  its  convent  of  St.  Bonaventura,  its  Farnese 
Gardens,  and  its  vineyards ;  but  its  soil,  which  in  many  places 
covers  the  original  surface  to  a  depth  of  nearly  20  feet,  is 
composed  of  crumbled  fragments  of  masonry  from  the  great 
palace  and  other  buildings,  which  have  been  in  ruins  for  1000 
years  or  more.  Excavations  have  been  made  here  by  order  of 
the  emperor  Napoleon  III.,  who  purchased  the  ground  several 
years  ago.  Southwest  of  the  Aventine  hill,  and  west  of  the  gate 
of  St.  Paul,  but  within  the  city  and  near  the  Tiber,  is  an  arti- 
ficial hill,  called  the  Monte  Testaccio,  formed  of  broken  earth- 
enware and  rubbish,  the  accumulations  of  ages,  now  overgrown 
with  grass,  but  used  by  the  modern  Romans  for  wine-cellars 
and  as  a  place  of  public  resort  on  holidays. 

Of  the  ancient  baths  in  Rome,  the  baths  of  Caracalla,  built 
by  that  emperor  in  the  beginning  of  the  3d  century,  and  situated 


THE  CITY   OP   ROME   AND   ITS   CONNECTIONS.  79 

about  half  a  mile  northwest  of  the  gate  of  St.  Sebastian,  are  the 
best  preserved.  These  baths,  filling  a  rectangular  space  720 
feet  by  375,  in  the  center  of  a  square  inclosure  which  was  nearly 
a  mile  in  circuit,  and  contained  extensive  gardens  and  walks, 
porticoes,  places  for  athletic  exercises,  &c.,  could  accommodate, 
it  is  said,  1600  bathers  at  a  time,  and  are  now  perhaps  the 
most  extensive  ruins  in  the  city.  The  main  building  had  in  it 
large  halls  for  swimming  and  bathing,  for  conversation,  for 
athletic  exercises,  for  the  lectures  of  philosophers  and  the  recita- 
tions of  poets ;  and  these  halls  were  lined  and  paved  with  marble, 
adorned  with  costly  columns,  paintings,  and  statues,  and  fur- 
nished with  books  for  the  studious  who  resorted  to  them. 
Though  these  baths  have  been  unused  since  the  destruction  of 
the  aqueducts  in  the  siege  of  Rome  by  Vitiges  A.D.  537,  yet  as 
their  solid  brick-work  tempted  the  spoilers  less  than  the  mar- 
ble of  the  Coliseum,  a  great  part  of  the  walls  is  still  standing. 
An  American  scholar  who  visited  these  ruins  in  April,  1869, 
thus  writes  :  "As  one  enters  he  is  lost  in  astonishment  at  their 
mighty  proportions.  One  great  space  after  another  spreads  out 
before  you,  hall  after  hall  of  size  like  immense  churches,  and 
lofty  walls  look  down  whose  broken  summits  speak  of  even 
greater  heights.  Great  arches  continually  open  to  your  view 
new  vistas  of  beauty.  An  ascent  of  modern  stairs  leads 
to  the  platforms  that  still  remain  from  the  upper  story.  Here 
you  are  50  feet  above  the  ground,  and  may  make  your  way  for 
long  distances  over  soft  turf  and  crumbling  mosaic  floors.  On 
every  side  isolated  masses  of  wall  lift  their  great  heads,  crowned 
with  a  sweet  wild  growth  of  tangled  vines,  thick-clustering  yel- 
low flowers,  and  bushes  faintly  blushing  with  a  pale  spring  red. 
In  the  angles  hardier  bushes  plant  themselves,  and  thrust  out 
stalwart  arms.  Below  you  may  see  the  floor  of  one  of  the  halls, 
its  mosaics  still  showing  the  pattern  of  triangles  in  colors  once 
bright;  huge  masses  of  brick-work  fallen  from  above  are  scat- 
tered over  its  surface  like  solid  boulders ;  and  at  the  foot  of 
one  of  them  you  see  a  strip  of  the  brightest  green,  from  which 
a  poppy  lifts  its  scarlet  head  against  the  dark  rock.  Here  and 


80  THE   CITY  OF  ROME  AND  ITS  CONNECTIONS. 

there  the  carpeted  ledges  laugh  out  in  a  whole  host  of  poppies. 
On  every  side  of  you  open  arches  in  the  walls  frame  pictures 
made  up  of  the  bluest  sky,  the  far-away  hills,  and  a  bright 
fringe  of  grass  and  nodding  plants.  Little  green  lizards  bask 
in  the  sunshine,  or  dart  like  lightning  in  and  out  of  the  crev- 
ices. •  Many  a  sweet-voiced  bird  is  singing  invisible,  and  the 
jackdaws  fly  about  and  hold  great  confabulations  among  them- 
selves. .  .  The  bees  and  butterflies  are  banqueting  royally 
among  the  flowers  about  us,  filling  the  air  with  their  hum.  This 
place  is  haunted  by  no  memories  of  blood  like  the  Coliseum." 

The  baths  of  Diocletian,  situated  half  a  mile  east  of  the  Qui- 
rinal  palace,  also  occupied  a  space  nearly  a  mile  in  circuit,  but 
were  capable  of  accomodating  8200  bathers,  or  twice  as  many 
as  Caracalla's.  One  of  the  buildings  is  now  the  church  of 
Santa  Maria  degli  Angeli,  already  noticed  ;  another  is  now  the 
church  of  San  Bernardo ;  while  convents  and  gardens,  store- 
houses, barracks  for  soldiers,  schools,  orphanages,  a  reforma- 
tory, and  a  railway-station,  are  all  connected  more  or  less 
closely  with  the  ruins,  and  embraced  within  the  ancient  in- 
closure  of  the  baths. 

Remains  of  the  baths  of  Titus  and  of  Trajan  exist  on  the 
Esquiline  hill,  just  east  of  the  Coliseum;  and  remains  of  the 
baths  of  Agrippa,  Constantino,  <fcc.,  are  also  trapeable  in  other 
parts  of  the  city. 

Some  of  the  ancient  heathen  temples  have  been  converted 
into  churches.  Of  these  by  far  the  most  celebrated  is  the  Pan- 
theon (=  a  temple  dedicated  to  all  the  gods) ,  commonly  called 
by  the  modern  Romans  from  its  round  shape,  La  Rotonda.  The 
portico,  and  probably  the  whole  edifice,  was  erected  by  the 
consul  Marcus  Agrippa,  son-in-law  of  Augustus,  B.  c.  27.  It  is 
the  largest  circular  structure  of  ancient  times,  and  has  been 
called  "  the  pride  of  Rome."  The  portico,  110  feet  long  and 
44  deep,  composed  of  16  Corinthian  columns  of  granite,  each 
46J-  feet  in  height  and  5  in  diameter,  with  capitals  and  bases 
of  white  marble,  so  arranged,  8  in  front,  and  8  others  in  4  lines 
behind  them,  as  to  divide  the  portico  into  three  portions,  has 


THE   CITY   OP  ROME   AND  ITS   CONNECTIONS.  81 

been  the  admiration  of  travelers  and  critics  for  almost  19  cen- 
times. The  belfries  are  a  modern  erection.  The  interior,  a 
domed  rotunda,  142  feet  in  diameter,  exclusive  of  the  walls, 
which  are  said  to  be  20  feet  thick  in  some  places,  is  also  142 
feet  in  height  from  the  pavement  to  the  summit,  the  dome  oc- 
cupying half  the  height,  or  71  feet,  and  seven  large  recesses 
being  placed  in  the  upright  wall.  The  light  is  supplied  through 
a  circular  opening,  28  feet  in  diameter,  in  the  center  of  the 
dome.  It  was  originally  covered  with  bronze,  and  afterwards 
with  lead.  The  edifice  was  consecrated  as  a  church  in  A.D. 
608  under  the  name  of  Santa  Maria  ad  Martyres  (—  St.  Mary 
at  the  Martyrs).  Here  Raphael  and  other  eminent  painters 
have  been  buried.  "  Though  plundered,"  says  Forsyth,  "  of 
all  its  brass,  except  the  ring  which  was  necessary  to  preserve 
the  aperture  above ;  though  exposed  to  repeated  fire ;  though 
sometimes  flooded  by  the  river,  and  always  open  to  the  rain,  no 
monument  of  equal  antiquity  is  so  well  preserved  as  this  ro- 
tunda. It  passed  with  little  alteration  from  the  pagan  into  the 
present  worship." 

The  Roman  Forum  stood  in  a  narrow  valley,  the  modern 
Campo  Vaccino  (=  cattle-field,  or  cattle-market),  at  the  foot 
of  the  Capitoline  and  Palatine  hills.  Its  general  position  is 
marked  by  the  massive  ancient  wall,  240  feet  long  and  37  feet 
high,  which  forms  the  southeastern  substruction  of  the  modern 
Capitol ;  by  the  restored  portico,  west  of  this,  under  which 
were  the  silver  statues  of  the  12  great  gods;  by  the  remains  of 
three  temples  between  this  wall  and  portico  on  the  one  hand 
and  the  nearest  or  northwestern  end  of  the  Forum  on  the  other, 
viz.,  of  the  temple  of  Vespasian,  whose  three  beautiful  white- 
marble  Corinthian  columns,  still  standing,  were  long  supposed 
to  belong  to  the  temple  of  Jupiter  Tonans ;  of  the  famous  tem- 
ple of  Concord,  with  its  recently-discovered  many-colored  mar- 
ble pavement,  where  Cicero  assembled  the  senate  during 
Catiline's  conspiracy;  and  of  the  temple  of  Saturn  (formerly 
regarded  as  the  temple  of  Fortune) ,  whose  Ionic  portico  of  eight 
granite  columns  is  still  conspicuous;  by  the  solitary  white- 


82  THE   CITY  OP  ROME   AND  ITS  CONNECTIONS. 

marble  Corinthian  column  (long  unidentified)  of  the  emperor 
Phocas,  and  the  triumphal  arch  of  Septimius  Severus,  both  of 
which  stand"  within  the  ancient  Forum  itself;  by  the  ruined 
temple  of  Antoninus  and  Faustina  (now  the  church  of  San  L& 
renzo  in  Miranda),  with  its  magnificent  portico  of  ten  large 
marble  columns,  which  stands  just  outside  of  the  southeastern 
end  of  the  Forum ;  and  by  many  other  ruins  and  existing  land- 
marks on  the  spot  and  in  the  neighborhood.  In  this  forum  the 
ancient  Romans  met  to  transact  business ;  and  here  in  early 
times  causes  were  tried.  It  was  the  great  political  center  of 
the  city  and  of  all  its  dependencies  throughout  the  civilized 
world ;  and  it  was  richly  decorated  with  statues,  columns,  tem- 
ples, <fec. ;  but  now  in  its  ruin  it  is  little  more  than  a  memento 
of  the  past.  Of  the  18  other  forums  of  importance  in  the  an- 
cient city,  very  few  now  present  any.  considerable  traces  of  the 
splendid  edifices  with  which  they  were  once  adorned;  none  of 
them  can  be  compared  in  thrilling  interest  with  the  old  Roman 
Forum. 

Just  north  of  the  arch  of  Septimius  Severus  is  still  pointed 
out  the  Mamertine  prison,  one  of  the  few  existing  works  of  the 
old  kingly  period.  In  the  horrible  dungeon  of  this  prison,  Ju- 
gurtha  was  starved  to  death,  and  Catiline's  accomplices  were 
strangled.  Here,  too,  ecclesiastical  tradition  has  declared  that 
the  apostle  Peter  was  confined  by  order  of  Nero.  Here  are 
shown  the  pillar  to  which  he  is  said  to  have  been  bound,  and 
a  spring  reputed  to  have  sprung  up  miraculously  that  he  might 
baptize  his  jailors,  though  the  spring  is  known  to  have  existed 
a  century  and  a  half  earlier,  when  Jugurtha  was  thrown  into 
the  prison. 

The  celebrated  arch  of  Titus,  which  commemorates  his  cap- 
ture of  Jerusalem,  stands  between  the  Forum  and  the  Coliseum 
on  the  highest  point  of  the  Via  Sacra  (=  Sacred  way),  and 
consists  of  a  single  arch  of  white  marble.  On  one  side  is  finely 
represented  in  bas-relief  a  procession  bearing  the  spoils  from 
the  temple  of  Jehovah,  and  on  the  other  the  emperor  crowned 
by  victory  and  riding  in  triumph. 


THE   CITY   OP  ROME  AND   IT3   CONNECTIONS.  83 

The  arch  of  Constantine,  which  commemorates  the  emperor's 
victory  over  Maxentius,  stands  just  west  of  the  Coliseum.  It 
has  three  archways  with  columns,  bas-reliefs, and  statues;  and 
is  one  of  the  most  imposing  monuments  of  Rome. 

The  beautiful  column  of  Trajan,  which  gives  a  continuous 
history  of  his  military  achievements  in  a  spiral  series  of  bas- 
reliefs  comprising  2500  human  figures,  besides  many  horses, 
fortresses,  &c.,  and  is  now  surmounted  by  a  gilt-bronze  statue 
of  St.  Peter,  stands  in  the  ruined  forum  of  Trajan,  about  J  mile 
northeast  of  the  Capitol.  The  shaft  is  about  97  feet  high, 
and  the  whole  column  127£  feet,  the  statue  being  11  feet. 

The  column  of  Marcus  Aurelius  Antoninus,  commonly  called 
the  Antonine  column,  stands  in  the  Piazza  Colonna  (—  place 
of  the  column)  on  the  west  side  of  the  Corso,  midway  between 
the  Piazza  del  Popolo  and  the  Capitol.  It  represents  the  em- 
peror's conquests  over  the  German  tribes.  In  one  scene  Jupi- 
ter supplies  the  thirsty  army  with  water  by  a  shower.  On  its 
summit  is  now  a  statue  of  St.  Paul,  10  feet  high.  The  shaft 
of  the  column  is  97  feet,  and  the  whole  122|  feet,  exclusive 
of  the  statue. 

The  Pretorian  camp,  built  for  the  occupancy  of  the  Pretorian 
guards,  by  Sejanus,  their  commander  under  Tiberius,  but  dis- 
mantled by  Constantine,  was  at  the  extremity  of  the  city,  a  mile 
east  of  the  Quirinal  palace. 

The  ancient  Campus  Martins  (—  field  of  Mars),  originally 
set  apart  for  military  exercises  and  contests,  afterwards  the 
place  of  meeting  for  the  centuriate  and  tribal  assemblies,  and 
then  a  suburban  pleasure-ground  for  the  Roman  public,  was 
the  irregular  plain  bounded  by  the  Capitoline,  Quirinal,  and 
Pincian  hills  and  the  Tiber.  This  area,  which  lay  north  and 
west  of  the  wall  of  Servius  Tullius,  includes  the  principal  por- 
tion of  the  modern  city. 

The  catacombs  are  underground  cemeteries,  and  constitute 
an  immense  net-work  of  passages  or  galleries  excavated  in 
the  tufa,  which  is  a  volcanic  sand-rock  easily  wrought. 
The  galleries  vary  in  length  and  height,  but  are  generally 


84  THE  CITY  OP  ROME  AND  ITS  CONNECTIONS. 

about  eight  feet  high  and  three  to  five  feet  wide,  with  roof 
either  horizontal  or  slightly  vaulted,  and  walls  or  sides  perfor- 
ated for  sepulchral  chambers  or  cells.  These  cells  or  cham- 
bers are  usually  arranged  in  tiers  one  above  another,  and  are 
capable  of  receiving  sometimes  only  a  single  corpse,  in  other 
cases  two  or  three.  Some  chambers  are  larger,  with  an  arched 
roof  over  the  grave ;  some  are  still  larger,  as  if  for  family 
vaults,  with  smaller  chambers  or  cells  in  their  sides  ;  and  some 
are  large  enough  for  places  of  worship,  and  were  used  for  this 
purpose  during  the  times  of  persecution.  About  60  of  these 
catacombs  have  been  enumerated  outside  the  ancient  city-walls, 
most  of  them  having  an  inconsiderable  lateral  extent,  and  sel- 
dom communicating  with  one  another.  Father  Marchi  has 
estimated  that  each  catacomb  may  contain  100,000  dead,  and 
so  the  whole  60  would  at  this  rate  contain  6,000,000  dead ; 
but  this  is  little  more  than  conjecture.  It  has  generally  been 
asserted  that  only  Christians  were  buried  in  the  catacombs  ; 
but  as  Horace  speaks  of  the  caverns  or  abandoned  quarries 
under  the  Esquiline  hill  as  used  for  a  common  sepulchre  by 
plebeians,  there  can  be  little  doubt  that  pagan  Romans  were 
also  buried  in  the  catacombs.  In  later  times  oratories  and 
churches  were  erected  over  the  entrances  of  the  principal  cata- 
combs, with  more  convenient  means  of  access  in  the  form  of 
stairs.  Thus  St.  Peter's  was  erected  over  the  cemetery  of  the 
Vatican ;  St.  Paul's  over  that  of  Santa  Lucina  ;  the  church  of 
St.  Sebastian  (two  miles  south  of  the  gate  of  that  name)  over 
that  of  St.  Calixtus,  which  is  supposed  to  have  an  extension  of 
six  miles,  and  to  contain  the  bodies  of  14  popes  and  170,000 
martyrs ;  and  the  basilica  of  St.  Agnes  beyond  the  walls  is 
built  over  the  catacomb  in  which  that  virgin  martyr  was  in- 
terred, and  which  is  remarkable  for  its  good  preservation,  its 
many  paintings,  its  places  of  worship,  and  its  connection  with 
an  extensive  sandpit  or  excavated  bed  of  pozzolana  which  cov- 
ers part  of  its  extent. 

The  Columbaria  are  pigeon-house-like  subterranean  sepul- 
chres with  niches  for  the  urns  or  jars  in  which  the  ashes  of  the 


THE  CITY  OP  ROME  AND   ITS   CONNECTIONS.  85 

dead  were  deposited  after  the  bodies  were  burned.  They  are 
numerous,  and  some  of  them  very  capacious. 

The  Cloaca  Maxima  or  great  sewer  of  Rome,  built,  accord- 
ing to  tradition,  by  the  elder  Tarquin,  to  drain  the  marshy 
ground  between  the  Palatine  and  Capitoline  hills,  empties  into 
the  Tiber  below  the  Ponte  Rotto,  and  is  still  firm  and  useful 
after  the  lapse  of  nearly  2500  years.  It  is  most  solidly  con- 
structed, and  bids  fair  to  stand  for  ages  yet  to  come.  The 
archway  where  it  enters  the  Tiber  is  at  Least  12  feet  high, 
and  is  composed  of  three  concentric  courses  of  large  blocks 
of  the  volcanic  rock  called  peperino,  put  together  without 
cement. 

Rome  has  lived,  in  great  measure,  on  the  past ;  its  chief 
industry  is  connected  with  curiosities  of  antiquity  or  of  art. 
It  has  some  trade  and  a  few  manufactures,  as  of  strings  for 
musical  instruments,  mosaics,  jewelry,  parchment,  hats,  gloves, 
silk  and  woolen  fabrics,  &c.  Its  population,  which  in  the  time 
of  the  emperor  Vespasian  amounted  to  several  millions  (some 
say  2,000,000 ;  other  3,000,000,  or  more),  afterwards  greatly 
diminished,  until,  at  about  the  end  of  the  8th  century,  it 
is  said  to  have  been  only  about  13,000 ;  but,  after  this  ex- 
treme depression,  it  again  increased.  Its  population  was  given 
at  117,900  in  1813,  at  180,200  in  1846,  and  at  215,573  in 
1867.  The  number  of  priests  and  friars  in  Rome  is  about 
4500 ;  that  of  nuns  about  1900  ;  that  of  Jews  nearly  4200. 
The  Jews  were,  even  under  Pius  IX.,  compelled  to  live  mainly 
in  the  Ghetto,  or  Jewish  quarter,  which  is  the  lowest  and  filth- 
iest region  in  Rome,  separated  by  a  wall  from  the  rest  of  the 
city,  and  situated  on  the  east  bank  of  the  Tiber,  opposite  the 
north  end  of  the  island. 

The  city  is  divided  into  14  districts  or  wards  called  rioni, 
12  of  which  are  on  the  east  side  of  the  river,  several  of  them, 
besides  the  .Rione  Campo  Marzo  at  the  N.  end  of  the  city,  being 
included  principally  or  wholly  within  the  ancient  Campus 
Martins  (=  field  of  Mars).  The  two  rioni  on  the  west  side 
are,  the  Borgo  or  Leonine  city,  which  lies  on  the  north  and 
includes  the  Vatican ;  and  the  Traslevere  (==  over  the  Tiber), 


86  THE   CITY  OP  ROME  AND  ITS  CONNECTIONS. 

which  embraces  all  between  the  hospital  of  Santo  Spirito  and 
the  city  wall  on  the  S.,  and  is  separated  from  the  Borgo  by  a 
high  wall,  in  which  is  the  gate  of  Santo  Spirito.  In  the  mid- 
dle ages  the  rioni  had  their  captains,  their  councils,  and  their 
trained  bands ;  but  though  they  have  their  banners  still,  and 
carry  them  in  the  great  processions,  their  municipal  jurisdic- 
tion is  merged  in  the  presidents  of  the  rioni,  who  are  magis- 
trates and  members  of  the  tribunal  of  the  Capitol,  the  civil  and 
police  court  over  which  the  senator  presides. 

Rome  under  the  popes  was  characterized  by  an  intelligent 
American  traveler,  as  "  the  worst  governed  and  filthiest  city 
in  the  world ;"  but  the  last  20  years  have  wrought  some 
changes  even  in  the  eternal  city.  The  streets  are  better  paved 
now ;  some  of  them  may  be  styled  clean,  though  those  remote 
from  the  Cor  so  are  still  unswept  and  unwashed,  except  by  the 
rains  and  the  overflow  of  the  Tiber  ;  the  beggars,  under  the 
influence  of  stringent  regulations,  are  less  numerous  and  more 
modest ;  a  few  new  bookshops  have  been  opened  ;  gas  and 
railroads  have  come  into  use ;  and  the  population  have  ROW  a 
more  civilized  look  than  formerly.  "  The  Rome  of  1851,"  says 
Dr.  Wylie,  "  was  a  dunghill  of  filth,  and  a  lazar-house  of  dis- 
ease. What  is  worse,  it  was  a  dungeon  of  terror-stricken, 
cowering  beings,  about  30,000  of  whom  were  imprisoned  in  the 
jails,  and  the  rest  within  the  city  walls,  which  they  dared  not 
quit.  A  great  scandal  arcse.  Travelers  were  not  slow  on 
their  return  to  their  own  country  to  proclaim  the  abominations, 
physical  and  moral,  which  they  had  found  in  the  city  of  the 
popes.  The  cardinals  saw  that  the  fame  of  Rome  was  filling 
Europe.  Bishops  too,  from  Paris  and  other  cities,  where  or- 
dinary attention  is  paid  to  health  and  cleanliness,  found  Rome, 
doubtless,  a  very  holy  city,  but  its  effluvia  was  somewhat  too 
strong  to  be  quite  agreeable,  and  hinted  the  necessity  of  doing 
something  to  abate  it.  The  cardinals  submitted,  as  we  have 
said,  to  have  the  streets  swept ;  but  nothing  could  induce 
them  to  have  the  jails  opened.  But  while  we  accord  due  praise 
to  the  cardinals, ...  we  must  not  be  unjust  to  the  French.  Their 


THE   CITY  OP  ROME  AND   ITS  CONNECTIONS.  87 

presence  in  Rome  has  had  a  good  deal  to  do  with  the  improved 
sanitary  condition  and  embellishment  of  the  eternal  city.  No 
people  in  the  world  have  a  finer  eye  for  effect  than  the  French  ; 
and  in  a  variety  of  particulars  one  can  trace  at  Rome  the  influ- 
ence of  that  artistic  taste  which  has  made  their  own  capital  of 
Paris,  in  this  respect,  the  marvel  and  the  model  of  continental 
Europe." 

"  The  peace  of  the  pontifical  city,"  continues  Dr.  Wylie, 
writing  in  1866, "  is  maintained  by  some  5000  police  and  16000 
French  soldiers.  This  is,  as  near  as  may  be,  a  man-at-arms 
for  each  family.  The  police  are  divided  into  open  and  secret. 
The  former  wear  uniform,  and  patrol  the  streets  at  all  hours  of 
the  day  and  night.  There  is  besides  a  numerous  body  of 

French  soldiers  constantly  on  duty The  cardinal-vicar 

has  in  his  service  a  body  of  secret  police  amounting,  it  is  said, 
to  between  5000  and  6000.  They  wear  no  uniform,  and  are 
in  no  way  distinguishable  from  ordinary  citizens.  They  are 
paid  from  5  to  6  pauls  [=  50  to  60  cents]  a  day — a  large  sum 
in  Rome.  Most  of  these  men,  before  entering  this  corps,  have 
made  their  acquaintance  with  the  prisons  in  another  capacity. 
In  fact,  they  have  been  taken  from  the  galleys  to  serve  the  gov- 
ernment. Their  former  chief  was  the  notorious  Nardoni,  a 
worthy  head  of  a  worthy  band.  .  .  .  They  can  enter  any  house 
at  any  hour.  They  are  not  required  to  tell  who  sent  them,  or 
to  show  warrant  from  any  one.  They  may  apprehend  whomso- 
ever they  please.  Rome  may  be  said  to  be  entirely  in  their 
hands ;  and  thus  there  are  large  numbers  of  innocent  persons 
in  prison.  But  no  one  ever  sees  a  prisoner  led  through  the 

streets There  is  no  city  in  Europe  where  all  that  ought 

not  to  be  seen  is  more  studiously  kept  out  of  view The 

city,  moreover,  is  full  of  spies Every  family  has  been  given 

in  charge  to  some  one  who  duly  reports  at  head-quarters  all  that 

is  said  and  done  in  it The  espionage  on  books  and  papers 

is  even  more  rigid At  the  custom-house  at  Ceprano,  com- 
ing from  Naples,  the  papal  functionaries  carefully  fished  out 
of  my  carpet-bag  every  thing  in  the  shape  of  print,  all  pam- 


88  THE   CITY   OF  ROME   AND   ITS   CONNECTIONS. 

phlcts,  and  old  Neapolitan  newspapers,  and,  tying  them  up  in 
a  bundle,  they  sent  them  on  before  me  to  the  police-office  in 
Rome,  where  doubtless  they  were  duly  burned.  It  is  but  just 
to  the  papal  government,  however,  that  I  should  state,  and  it 
may  be  useful  to  other  travelers  to  know,  that  my  Italian  New 

Testament  was  not  detained Not  a  line  can  be  published 

without  passing  through  the  censorship.  This  holds  good  not 
of  books  or  newspapers  only,  but  also  of  the  placards  in  the 

streets The  people  ....  are  wretchedly  poor But 

wonderful,  and  at  the  same  time  deplorable,  is  it  to  think  of  the 
sums  which  are  wrung  out  of  the  people  by  the  minute  and 
searching  tyranny  of  a  government  which  is  itself  poor  to  a 

by-word One  of  the  main  engines  of  fleecing  the  people 

is  the  government  lottery ;  the  church  taking  advantage  of  the 
passion  for  gambling,  so  deplorably  prevalent  among  the  Ro- 
mans, to  draw  a  few  pitiful  scudi  [=  dollars]  into  her  coffers." 
"Rome,"  said  Dr.  J.  G.  Holland  in  1869,  "  is  nothing  but  a 
show.  Its  antiquities  are  a  show.  The  pope  and  the  various 
pageantries  in  which  he  takes  a  part  are  a  show.  The  public 
museums  do  not  assume  to  be  any  thing  but  a  show.  The 
churches  are  a  show,  and  are  visited  ten  times  as  much  in  con- 
sequence of  their  character  as  show-places  as  they  are  for  the 
purposes  of  worship.  The  private  palaces  and  villas  are  a 
show.  Almost  the  entire  income  of  Rome  is  drawn  from  the 
pockets  of  those  who  come  to  Rome  to  see  its  shows.  The 
Rome  of  to-day  is  indeed  nothing  but  a  great  museum  of  curi- 
osities, papal  and  pagan,  living  and  dead.  The  lovers  of  light 
and  liberty  are  pining  in  her  political  prisons  ;  her  multitudi- 
nous beggars  are  licensed  like  porters  and  go  around  the  streets 
•with  brass  tickets  hung  to  their  necks.  The  Jews  are  still 
confined  mainly  to  their  dirty  quarters,  by  him  who  assumes  to 
represent  the  love  of  God  in  the  Jew  Jesus.  There  is  no  such 
thing  as  liberty  in  Rome — civil  or  religious.  The  people  groan 
under  a  despotism  more  intensely  hated  than  those  who  are 
unacquainted  with  its  spirit  and  operations  can  possibly  con- 
ceive." 


THE   CITY   OP  ROME   AND   ITS  CONNECTIONS.  89 

The  state  of  things  here  described  would  certainly  justify, 
in  the  view  of  most  Americans,  the  rejoicings  that  in  1870 
attended  the  transfer  of  Rome  to  the  kingdom  of  Italy.  Yet 
Roman  Catholic  periodicals  and  officials  utterly  condemn  this 
transfer,  and,  with  "  The  Catholic  World "  for  November, 
1870,  "  deny  altogether  that  the  subjects  of  the  sovereign 
pontiff  have  had  any  grievances  to  be  redressed,  or  any  need 
of  the  interference  of  any  power  or  of  any  guarantee  for  their 
civil  or  social  rights."  The  controversy  in  the  case  respects 
both  facts  and  principles,  which  come  into  full  view  in  every 
part  of  the  present  volume. 


CHAPTER  II. 

GENERAL  VIEW  OF  THE  ROMAN  CATHOLIC  CHURCH  OR  SYSTEM. 

THE  phrase  "Roman  Catholic"  is  generally  used  in  this 
volume  as  more  definite  and  acceptable  than  most  other  terms 
which  are  employed  to  designate  this  church  or  system.  "  Ro- 
man" and  "Catholic"  are  both  accredited  terms  as  used 
separately;  though  "Roman"  is  properly  a  local  term,  and 
"Catholic"  (—  universal)  as  properly  includes  all  Christians. 
On  the  other  hand,  there  is  no  more  intrinsic  objection  to  the 
use  of  the  terms  "  Romish,"  "  Romanism,"  "  Papacy,"  "  Papist," 
&c.,  than  to  the  use  of  the  terms  "  English,"  "  Irish,"  "  Method- 
ism,"  "Calvinism,"  "Episcopacy,"  "Methodist,"  "Baptist," 
and  the  like.  Terms  of  reproach,  even,  applied  to  good  men  or 
things,  will  become  in  time  titles  of  honor ;  while  titles  origin- 
ally honorable  will,  by  long  association  with  those  who  act  dis- 
honorably, lose  all  their  good  report.  Thus  the  "Puritans," 
originally  so  designated  in  derision,  are  now  widely  honored ; 
while  an  "aristocracy"  (literally  =rule  of  the  best)  may  be 
spoken  of  with  utter  contempt.  The  term  "Christians" 
(=  Christ-men,  or  followers  of  Christ)  was  probably  first  used 
at  Antioch  (Acts  11 :  26)  to  ridicule  the  believers  in  the  Lord 
Jesus ;  but,  from  the  character  of  those  who  were  thus  called, 
it  has  become  a  name  in  which  multitudes  rejoice.  If  the 
church  or  the  system  of  which  the  pope  is  the  acknowledged 
head,  shows  itself  worthy  of  honor,  then  "  popery"  will  be  by 
and  by  a  word  of  renown,  and  the  cry  of  "no  popery"  will  be 
a  shame  and  a  disgrace.  We  are  concerned  with  persons  and 
things  rather  than  with  names — with  realities  rather  than  with 
appearances. 


VIEW  OP  THE  ROMAN   CATHOLIC   SYSTEM.  91 

What  then  is  the  Roman  Catholic  system  in  reality?  We 
will  first  present  a  Protestant  view,  based  on  an  able  analysis 
of  the  system  by  a  distinguished  Protestant,  Rev.  Richard  S. 
Storrs,  Jr.,  D.D.,  of  Brooklyn,  N.  Y. 

This  system  "  regards  Adam,  as  at  first  created,  a  mere  re- 
cipient of  impressions,  but  incapable  of  holiness  until  he  had 
been  supernaturally  endowed  with  the  capacity  and  the  exer- 
cise of  holiness.  By  his  fall  he  lost  all  this,  and  became  a 
merely  natural  being,  in  which  condition  all  his  posterity  are 
born,  until  again  supernaturally  endowed  with  the  capacity 
which  Adam  lost  by  the  fall.  And  the  sacraments  are  the 
established  physical  media  through  which  this  gift  is  bestowed." 
Such  is  the  fundamental  theory  which  underlies  the  whole 
system  of  Romanism.  Let  this  theory  once  be  admitted  as 
true,  and  you  have  the  system  as  a  natural  result.  The  theory 
is  a  gratuitous  assumption,  and  such  likewise  are  many  of  the 
main  points  in  the  system.  Thus,  it  is  held  that  the  Savior 
endowed  his  apostles  with  the  power,  which  they  communicated 
to  their  rightful  successors,  and  these  again  to  others  down  to 
this  time,  of  bestowing  restorative  grace  through  the  efficacy 
of  baptism,  the  eucharist,  and  the  other  sacraments  of  the 
church.  The  pope  as  the  rightful  successor  of  the  chief  apostle 
Peter,  and,  as  connected  with  the  pope  and  the  church  of  which 
he  is  the  visible  head,  the  Roman  Catholic  bishops  and  priests, 
are  the  depositaries  of  that  divine  grace  which  saves  the  soul. 
Every  form  of  the  church,  every  garment,  every  ceremonial,  has 
a  symbolical  meaning  and  a  reason  connected  with  the  alleged 
nature  of  sin  and  holiness,  and  hence  has  its  proper  place  in 
the  church  system  as  helping  to  infuse  holiness  into  the  sinful. 
All  the  rites  and  parts  of  the  whole  system  combine  to  exalt 
the  priest,  the  pope,  the  church,  as  the  representative  of  God 
in  the  communication  of  his  truth  and  grace,  and  the  appointed 
channel  through  which  alone  God  bestows  pardon  and  eternal 
life.  While  the  Roman  Catholic  church  receives  as  divine  and 
authoritative  all  the  truths  which  are  contained  in  the  Bible, 
it  makes  the  commandments  and  traditions  of  the  church  a 


92  VIEW  OF  THE   ROMAN   CATHOLIC   SYSTEM. 

part  of  the  word  of  God ;  it  substitutes  for  the  pure  truth  a 
debased  and  degrading  mixture  of  truth  and  error ;  it  subordin- 
ates the  inward  and  spiritual  to  the  outward  and  visible ;  it 
obscures  and  stifles  the  life  of  faith  and  love  by  its  absorbing 
attention  to  the  things  of  sight  and  show ;  instead  of  relying 
directly  upon  the  Jesus  who  is  the  Christ  and  was  offered  once 
for  all  (Heb.  9 :  12, 25,  26.  10 :  10),  it  makes  a  new  Jesus  and 
a  new  atonement  at  every  mass ;  instead  of  having  only  one 
mediator  between  God  and  man  (1  Tim.  2:  5),  it  makes  the 
mother  of  Jesus  both  a  mediator  and  a  God,  and  treats  like- 
wise its  thousands  of  other  canonized  (real  or  unreal)  saints 
as  mediators  to  be  prayed  to  and  honored  for  their  superhuman 
merit  and  power ;  by  its  connected  doctrines  of  confession  and 
penance  and  absolution  and  indulgence,  it  places  the  con- 
sciences, persons  and  property  of  men,  women  and  children  in 
the  power  of  the  priest ;  it  speaks  lies  in  hypocrisy,  sears  the 
conscience  with  a  hot  iron,  forbids  to  marry,  and  commands  to 
abstain  from  meats  (1  Tim.  4:  2,  3)  ;  it  changes, the  truth  of 
God  into  a  lie,  and  worships  and  serves  the  creature  more  than 
the  Creator,  who  is  blessed  forever  (Rom.  1 :  25) ;  it  turns 
the  consolations  and  comforts  of  religion,  the  means  of  grace 
and  the  hope  of  glory,  into  so  much  merchandise,  to  be  dis- 
posed of  according  to  the  temper  and  skill  of  the  vender  and 
the  ability  or  necessity  of  the  purchaser;  in  fine,  as  it  sets  forth 
another  gospel  than  the  free  gospel  of  Christ,  another  standard 
than  the  perfect  law  of  God,  other  church  ordinances  and  other 
conditions  of  salvation  than  those  which  the  Lord  Jesus  has 
established,  it  has  its  fellowship  with  darkness  rather  than  with 
light,  and  its  affinity  with  Satan  and  his  angels  rather  than 
with  Jehovah  and  the  holy  ones  of  his  glorious  heaven. 

A  few  historical  memoranda  may  here  be  inserted. 

The  fourth  century,  which  saw  Christianity  become  the  rul- 
ing religion  of  the  Roman  empire,  saw  also  many  corruptions 
introduced  into  the  visible  church.  Rites  and  ceremonies  were 
greatly  multiplied  through  what  Mosheim  calls  "  the  indiscreet 
piety  of  the  bishops,"  who  sought  thus  to  make  Christianity 


VIEW  OP   THE   ROMAN   CATHOLIC    SYSTEM.  93 

more  acceptable  to  the  heathen.  The  Christians  now  used  in 
their  public  worship,  like  the  ancient  Greeks  and  Romans, 
"  splendid  robes,  mitres,  tiaras,  wax  tapers,  crosiers,  proces- 
sions, lustrations,  images,  gold  and  silver  vases,  and  number- 
less other  things."  Each  bishop  prescribed  to  his  own  flock 
such  a  form  of  worship  or  liturgy  as  he  thought  best,  that  of 
the  church  of  Rome  afterwards  supplanting  the  others.  New 
honors  were  paid  to  dead  martyrs,  the  festival  of  Polycarp,  who 
was  burned  A.D.  167,  being  the  earliest  festival  of  a  martyr ; 
fasts  were  made  obligatory,  but,  instead  of  observing  them  as 
previously  with  total  abstinence  from  food  and  drink,  many 
abstained  only  from  flesh  and  wine,  thus  setting  the  example 
which  afterwards  was  followed  by  the  Roman  Catholic  church 
generally.  Masses  in  honor  of  the  saints  and  for  the  dead 
arose  from  the  custom,  which  was  prevalent  in  this  century,  of 
celebrating  the  Lord's  Supper  at  the  sepulchres  of  the  martyrs 
and  at  funerals.  Towards  the  close  of  this  century  the  Colly- 
ridians  disturbed  Arabia  and  the  neighboring  countries  by  their 
worship  of  the  Virgin  Mary  as  a  goddess ;  but  festivals  to  her 
memory  were  not  generally  observed  till  the  6th  century,  when 
the  festival  of  her  purification,  or  Candlemas,  was  instituted. 

Leo  the  Great,  who  was  bishop  of  Rome  A.D.  440-461,  ap- 
pears first  to  have  developed  the  view  that  the  bishop  of  Rome 
inherited  from  Peter  the  primacy  or  headship  of  the  church ; 
but  the  general  council  of  Chalcedon,  A.D.  451,  decreed  the 
equality  of  the  bishops  of  Rome  and  of  Constantinople.  Car- 
dinal Baronius,  the  Roman  Catholic  historian  of  the  church, 
who  wrote  about  275  years  ago,  says  that  the  emperor  Phocas, 
A.D.  606,  divested  the  bishop  of  Constantinople  of  the  title  of 
"  ecumenical  (—  universal)  bishop,"  and  conferred  this  title  on 
the  bishop  of  Rome. 

Gregory  the  Great,  who  was  bishop  of  Rome  A.D.  590-604, 
"was,"  says  Mosheim,  " wonderfully  dexterous  and  ingenious 
in  devising  and  recommending  new  ceremonies."  "The  canon 
of  the  mass,"  which  was  a  new  mode  of  celebrating  the  Lord's 
Supper  in  a  magnificent  style  and  with  a  splendid  apparatus, 


94  VIEW  OF  THE  ROMAN   CATHOLIC   SYSTEM. 

was  prescribed,  or  altered  from  the  old  canon,  by  him.  He 
described  the  tortures  of  departed  souls  and  the  mitigation  of 
these  tortures  by  the  sacrifice  offered  in  the  Lord's  Supper,  and 
thus  aided  to  develop  the  doctrine,  which  afterwards  prevailed, 
respecting  the  mass  and  purgatory.  He  opposed  the  worship 
of  images,  but  not  the  use  of  them  in  the  churches.  Through 
his  influence  the  superstitious  veneration  for  relics  was  greatly 
increased. 

Retirement  from  the  world  to  a  life  of  celibacy,  self-mortifi- 
cation, and  devotion  to  special  exercises  for  the  promotion  of 
personal  piety,  prevailed  to  some  extent  in  the  4th  century; 
but  a  new  form  and  impulse  was  given  to  the  monastic  life  by 
the  founding  of  a  convent  of  Black  Friars  or  Benedictine  monks 
at  Monte  Cassino  by  St.  Benedict  about  A.  D.  529.  The  order 
of  Benedictines,  embracing  both  monks  and  nuns,  was  soon 
widely  diffused  through  Western  Europe,  and  has  been  prom- 
inent in  religious  and  literary  matters  for  more  than  1300 
years.  In  the  mean  time  many  other  orders  of  monks  and 
nuns  have  arisen. 

Vitalian,  who  was  bishop  of  Rome  in  the  7th  century,  re- 
quired the  universal  use  of  the  Latin  language  in  the  church 
service. 

The  edict  of  the  emperor  Leo  the  Isaurian  in  A.  D.  726, 
commanding  the  removal  from  the  churches  of  all  images  of 
saints,  except  that  of  Christ  on  the  cross,  and  the  entire  dis- 
continuance of  the  worship  of  them,  led  to  a  long  and  violent 
conflict  between  the  Eastern  emperors  and  their  partisans  on 
the  one  side  and  the  Roman  pontiffs  and  their  adherents  on 
the  other.  The  2d  Nicene  council  in  A.  D.  786  established  the 
reverential  (not  divine)  worship  of  images  and  of  the  cross, 
and  denounced  penalties  against  those  who  maintained  that 
worship  and  adoration  were  to  be  given  only  to  God.  The 
council  of  300  bishops  assembled  by  the  emperor  Charlemagne 
in  A.  D.  794  at  Frankfort  on  the  Maine,  forbade  the  worship 
of  images.  But  gradually  the  opinion  of  the  Roman  pontiff  in 
favor  of  image-worship  prevailed  through  most  of  France, 


VIEW   OP  THE  ROMAN   CATHOLIC   SYSTEM.  95 

Germany,  &c.,  as  well  as  Italy,  during  the  9th  and  10th  centu- 
ries. In  A.  D.  862  and  866  the  bishops  of  Rome  and  of  Con- 
stantinople excommunicated  one  another ;  and  from  this  time 
the  Greek  or  Eastern  church  had  little  or  no  fellowship  with 
the  Roman  or  Western  church.  The  public  excommunication 
of  the  Greek  bishop  or  patriarch  of  Constantinople  and  his 
adherents,  July  16,  1054,  by  the  legates  of  the  Roman  pontiff, 
which  was  immediately  answered  with  a  like  anathema  by  the 
patriarch,  made  the  separation  total  and  irreconcilable. 

The  first  canonization  of  a  saint  by  the  pope  is  assigned  to 
A.  D.  993,  when  John  XV.  solemnly  enrolled  Udalrich,  bishop 
of  Augsburg,  in  the  number  of  those  to  whom  Christians  might 
lawfully  address  prayers  and  worship. 

The  institution  of  the  Rosary  of  the  Blessed  Virgin,  the 
most  popular  form  of  prayer  among  Roman  Catholics,  is  at- 
tributed by  Archbishop  McHale  and  others  to  Dominic  de  Guz- 
man, the  founder  of  the  Dominican  order  of  monks  and  of  the 
Inquisition,  about  the  beginning  of  the  13th  century.  Strings 
of  beads  for  prayers  had  indeed  been  used  for  a  century  or  two 
previously. 

The  doctrine  of  transubstantiation,  brought  forward  A.  D. 
831  by  the  monk  Paschasius  Radbert,  and  much  opposed  for  a 
time,  was  adopted  by  councils  and  popes  in  the  llth  century, 
and  was  authoritatively  established  by  the  4th  council  of  the 
Lateran  in  1215.  The  same  council  also  required  every  one 
to  enumerate  and  confess  his  sins  to  a  priest. 

In  the  12th  century  the  custom  of  withholding  the  cup  from 
the  laity  began  in  different  places ;  and  in  1415  the  council  of 
Constance  decreed  that  in  the  Lord's  Supper  only  the  bread, 
and  not  botli  elements,  should  be  administered  to  the  laity. 

The  sacramental  system  of  the  church  was  brought  to  its 
consummation  by  Thomas  Aquinas,  the  so-called  "  Angelical 
Doctor,"  in  the  13th  century ;  but  it  remained  for  the  council 
of  Trent  to  issue  its  anathema  against  any  who  should  main- 
tain that  the  number  of  sacraments  instituted  by  Jesus  Christ 
is  either  more  or  less  than  seven. 


96  VIEW  OF  THE  ROMAN   CATHOLIC  SYSTEM. 

The  doctrine  of  the  immaculate  conception  of  the  Virgin 
Mary  (i.  e.,  that  she  was  perfectly  pure  or  free  from  original 
sin,  when  she  was  conceived  in  her  mother's  womb)  was  much 
debated  about  A.  D.  1140,  1300,  &c.,  was  decreed  by  the  coun- 
cil of  Basle  in  1489  while  engaged  in  a  struggle  with  the  pope, 
was  favored  by  subsequent  popes,  and  was  finally  established 
by  Pius  IX.  in  1854,  as  may  be  seen  in  the  latter  part  of  this 
chapter.  The  infallibility  of  the  pope,  claimed  by  Gregory  VII. 
and  others,  was  established  in  1870  in  the  decree  cited  at  the 
close  of  the  chapter. 

By  these  and  other  additions  to  the  faith  and  practice  of  the 
apostolic  churches,  the  simple  and  spiritual  Christianity  of  the 
New  Testament  was  changed  into  a  gorgeous  mass  of  formal- 
ism and  idolatry.  The  most  important  of  these  additions  will 
be  exhibited  more  at  length  in  the  subsequent  chapters  of  this 
book. 

Having  thus  taken  a  general  view  of  this  great  system  of 
error  and  delusion  as  the  Protestant  looks  upon  it,  let  us  now 
give  a  fair  and  candid  hearing  to  the  presentation  of  the  sub- 
ject by  one  of  the  most  eminent  Roman  Catholic  prelates  of 
the  nineteenth  century.  The  following  account  of  the  Roman 
Catholic  church  and  system  was  drawn  up  by  the  late  Rev. 
Nicholas  "Wiseman,  D.  D.,  and  published  in  "  The  Penny  Cyclo- 
pedia of  the  Society  for  the  Diffusion  of  Useful  Knowledge," 
London,  1886.  Dr.  Wiseman  had  been  a  University  professor 
in  Rome,  and  was  then  a  celebrated  Roman  Catholic  preacher 
and  lecturer  in  England.  He  delivered  and  afterwards  pub- 
lished a  course  of  lectures  on  the  principal  doctrines  and  prac- 
tices of  the  Roman  Catholic  church,  another  on  science  and 
revealed  religion,  another  on  the  office  and  ceremonies  of  Holy 
Week,  &c.  He  was  appointed  by  the  pope,  September  29, 1850, 
archbishop  of  Westminster,  and  the  next  day  a  cardinal. 
From  this  time  until  his  death  in  1865,  he  was  the  acknowl- 
edged head  of  the  Roman  Catholic  church  in  England.  We 
present  here  an  exact  reprint  of  the  whole  of  his  article  in  tho 


VIEW  OF  THE  ROMAN   CATHOLIC   SYSTEM.  97 

Penny  Cyclopedia  as  an  authentic  synopsis,  by  one  of  the 
ablest  Roman  Catholics  of  our  age,  of  what  their  system  really 
is,  according  to  their  view  of  it.  It  is,  therefore,  the  most 
favorable  and  winning  presentation  of  their  system  that  could 
be  made.  A  few  notes  are  added,  and  numbered,  to  distinguish 
them  moi-e  readily  from  Dr.  Wiseman's  notes. 

"CATHOLIC  CHURCH  (Roman).  Although  in  ordinary  lan- 
guage this  name  is  often  used  to  designate  the  ruling  authority  or 
power  in  the  Catholic  religion,  as  if  distinct  from  the  members  of 
that  communion,  yet  the  definition  which  Catholics  give  of  the  church 
is  such  as  to  comprehend  the  entire  body  of  its  members  as  well  as  its 
rulers,  the  flock  as  much  as  the  shepherds.  Thus  we  hear  of  Catholics 
being  under  the  dominion  of  their  church,  or  obliged  to  obey  it,  as 
though  it  were  something  distinct  from  themselves,  or  as  if  they  were 
not  a  part  of  their  church.  This  preliminary  remark  is  made  to  ex- 
plain a  certain  vagueness  of  expression,  which  often  leads  to  misap- 
prehension, and  serves  as  the  basis  of  incorrect  ideas  regarding  the 
peculiar  doctrines  of  that  church — a  vagueness  similar  to  what  is 
frequent  in  writing  and  speaking  on  jurisprudence ;  as  for  example, 
where  the  government  of  a  country  is  considered  as  a  power  distinct 
and  almost  at  variance  with  the  nation  which  it  rules,  and  not  an 
integral  part  thereof. 

"  The  Catholic  church  therefore  is  defined  to  be  the  community  of 
the  faithful  united  to  their  lawful  pastors,  in  communion  with  the  see  of 
Rome  or  with  the  pope,  the  successor  of  St.  Peter  and  vicar  of  Christ 
on  earth. 

"  Sihiply  developing  the  terms  of  this  definition,  we  will  give  a  brief 
sketch  of  the  constitution  or  fundamental  system  of  this  church,  under 
the  heads  of  its  government,  its  laws,  and  its  vital  or  constitutive 
principle. 

"I.  The  government  of  the  Catholic  church  may  be  considered 
monarchical,  inasmuch  as  the  pope  is  held  in  it  to  be  the  ruler  over 
the  entire  church,  and  the  most  distant  bishop  of  the  Catholic  church 
holds  his  appointment  from  him,  and  receives  from  him  his  authority. 
No  bishop  can  be  considered  lawfully  consecrated  without  his  appro- 
bation. The  dignity  or  office  of  pope  is  inherent  in  the  occupant  of 
the  see  of  Rome,  because  the  supremacy  over  the  church  is  believed 
to  be  held  in  virtue  of  a  commission  given  to  St.  Peter,  not  as  his  own 
7 


98  VIEW   OF  THE   ROMAN   CATHOLIC   SYSTEM. 

personal  prerogative,  but  as  a  part  of  the  constitution  of  the  church, 
for  its  advantage,  and  therefore  intended  to  descend  to  his  successors ; 
as  the  episcopal  power  did  from  the  apostles  to  those  who  succeeded 
them  in  their  respective  sees. 

"The  election  of  the  pope  therefore  devolves  upon  the  clergy  of 
Rome,  as  being  their  bishop ;  and  it  is  confided  to  the  college  of  cardi- 
nals, who,  bearing  the  titles  of  the  eldest  churches  in  that  city,  rep- 
resent its  clergy,  and  form  their  chapter  or  electoral  body.  The 
meeting  or  chapter  formed  for  this  purpose  alone  is  called  a  conclave. 
The  cardinals  are  in  their  turn  appointed  by  the  pope,  and  compose 
the  executive  council  of  the  church.  They  preside  over  the  various 
departments  of  ecclesiastical  government,  and  are  divided  into  boards 
or  congregations,  as  they  are  called,  for  the  transaction  of  business  from 
all  parts  of  the  world;  but  every  decision  is  subject  to  the  pope's  re- 
vision, and  has  no  value  except  from  his  approbation. 

"  On  some  occasions  they  are  all  summoned  together  to  meet  the 
pope  on  affairs  of  higher  importance,  as  for  the  nomination  of  bishops, 
or  the  admission  of  new  members  into  their  body ;  and  then  the 
assembly  is  called  a  consistory.  The  full  number  of  cardinals  is  72, 
but  there  are  always  some  hats  left  vacant. 

"The  Catholic  church  being  essentially  episcopal  is  governed  by 
bishops,  who  are  of  two  sorts,  bishops  in  ordinary,  and  vicars  apostolic. 
By  the  first  are  meant  titular  bishops,  or  such  as  bear  the  name  of  the 
see  over  which  they  rule  ;  as  the  Archbishop  of  Paris,  or  of  Dublin  ; 
the  Bishop  of  Cambray  or  New  Orleans.  The  manner  of  appointing 
such  bishops  varies  considerably.  Where  they  are  unshackled  by  the 
government  the  clergy  of  the  diocese  meet  in  chapter,  according  to  old 
forms,  and  having  selected  three  names,  forward  them  to  the  Holy 
See,  where  one  is  chosen  for  promotion.  This  is  the  case  in  Ireland, 
Belgium,  and  perhaps  in  the  free  states  of  America.  In  most  coun- 
tries, however,  the  election  of  bishops  is  regulated  by  concordat,  that 
is,  a  special  agreement  between  the  pope  and  the  civil  government. 
The  presentation  is  generally  vested  in  the  crown ;  but  the  appoint- 
ment must  necessarily  emanate  from  the  pope. 

"  The  powers  of  bishops  and  the  manner  of  exercising  their 
authority  are  regulated  by  the  canon  law ; '  their  jurisdiction  on  every 
point  is  clear  and  definite,  and  leaves  no  room  for  arbitrary  enactments 

i    J  "  The  canon  law  "  is  explained  in  Chapter  III. 


VIEW  OP  THE  ROMAN   CATHOLIC   SYSTEM.  99 

or  oppressive  measures.  Yet  it  is  of  such  a  character  as,  generally- 
considered,  can  perfectly  control  the  inferior  orders  of  clergy,  and 
secure  them  to  the  discharge  of  their  duty.  In  most  Catholic  countries 
there  is  a  certain  degree  of  civil  jurisdiction  allowed  to  the  bishops 
with  judicial  powers,  in  matters  of  a  mixed  character ;  as  in  cases 
appertaining  to  marriages,  where  a  distinction  between  civil  and 
ecclesiastical  marriage  has  not  been  drawn  by  the  legislature.  Some 
offences  connected  with  religion,  as  blasphemy  and  domestic  immoral- 
ity, are  likewise  brought  under  their  cognizance. 

"  Where  the  succession  of  the  Catholic  hierarchy  has  been  interrupted, 
as  in  England,*  or  never  been  established,  as  in  Australasia  or  some 
parts  of  India,  the  bishops  who  superintend  the  Catholic  church  and 
represent  the  papal  authority,  are  known  by  the  name  of  vicars 
apostolic.  A  vicar  apostolic  is  not  necessarily  a  bishop  —  an  instance 
of  which  we  have  now  at  Calcutta  —  where  the  vicar  apostolic  is  a 
simple  priest.  Generally,  however,  he  receives  episcopal  consecra- 
tion ;  and,  as  from  local  circumstances,  it  is  not  thought  expedient  that 
he  should  bear  the  title  of  the  see  which  he  administers,  he  is  ap- 
pointed with  the  title  of  an  ancient  bishopric  now  in  the  hands  of 
infidels,  and  thus  is  called  a  bishop  in  partibus  infidelium,  though  the 
last  word  is  often  omitted  in  ordinary  language.  A  vicar  apostolic, 
being  generally  situated  where  the  provisions  of  the  canon  law  cannot 
be  fully  observed,  is  guided  by  particular  instructions,  by  precedents 
and  consuetude,  to  all  which  the  uniformity  of  discipline  through  the 
Catholic  church  gives  stability  and  security.  Thus  the  vicars  apos- 
tolic, who  rule  over  the  four  episcopal  districts  of  England,  have  thtir 
cods  in  the  admirable  constitution  of  Pope  Benedict  XIV.,  beginning 
with  the  words  Apostolicum  ministerium.  The  powers  of  a  vicar 
apostolic  are  necessarily  more  extended  than  those  of  ordinary  bishops, 
and  are  ampler  in  proportion  to  the  difficulty  of  keeping  up  a  close 
communication  with  Rome.  Thus  many  cases  of  dispensation  in 
marriage  which  a  continental  bishop  must  send  to  the  Holy  See  may 
be  provided  for  by  an  Engli-h  or  American  vicar  apostolic;  and  other 
similar  matters,  for  which  these  must  consult  it,  could  at  once  be  granted 

2  In  September,  1850,  the  Roman  hierarchy  was  reestablished  in  England,  the 
whole  country  being  divided  into  12  bishoprics,  and  Rev.  Dr.  Nicholas  Wiseman 
(author  of  the  above  article)  placed  at  the  head  as  Cardinal  Archbishop  of  West- 
minsten 


100  VIEW  OP  THE  ROMAN   CATHOLIC   SYSTEM. 

by  the  ecclesiastical  superiors  of  the  Mauritius  or  of  China.  The 
nomination  of  vicars  apostolic  is  solely  with  the  pope. 

"  The  inferior  clergy,  considered  in  reference  to  the  government  of 
the  church,  consists  mainly  of  the  parochial  clergy,  or  those  who  supply 
their  place.  In  all  countries  possessing  a  hierarchy,  the  country  is 
divided  into  parishes,  each  provided  with  a  parochus  or  curate,*  cor- 
responding to  the  rector  or  vicar  of  the  English  established  church. 
The  appointment  to  a  parish  is  vested  in  the  bishop,  who  has  no 
power  to  remove  again  at  will,  or  for  any  cause  except  a  canonical 
offence  juridically  proved.  The  right  of  presentation  by  lay  patrons 
is,  however,  in  particular  instances  fully  respected.  In  Italy  the 
parish  priests  are  generally  chosen  by  competition ;  as  upon  a  vacancy* 
a  day  is  appointed  on  which  the  testimonials  of  the  different  candidates 
are  compared,  and  they  themselves  personally  examined  before  the 
bishop  in  theology,  the  exposition  of  scripture,  and  extemporaneous 
preaching ;  and  whoever  is  pronounced,  by  ballot,  superior  to  the  rest, 
is  chosen. 

"  Under  an  apostolic  vicariate,  the  clergy  corresponding  to  the 
parochial  clergy  generally  bear  the  title  of  apostolic  missionaries,  and 
have  missions  or  local  districts  with  variable  limits  placed  under  their 
care ;  but  are  dependent  upon  the  will  of  their  ecclesiastical  superiors. 

"  Besides  the  parochial  clergy,  there  is  a  considerable  body  of 
ecclesiastics,  who  do  not  enter  directly  into  the  governing  part  of  the 
church,  although  they  help  to  discharge  some  of  its  most  important 
functions.  A  great  number  of  secular  clergy  are  devoted  to  the  con- 
duct of  education,  either  in  universities  or  seminaries ;  many  occupy 
themselves  exclusively  with  the  pulpit,  others  with  instructing  the 
poor,  or  attending  charitable  institutions.  A  certain  number  also  fill 
prebends,  or  attend  to  the  daily  service  of  cathedrals,  &c. ;  for  in  the 
Catholic  church,  pluralities,  where  the  cure  of  souls  exists,  are  strictly 
prohibited,  and  consequently  a  distinct  body  of  clergy  from  those 
engaged  in  parochial  duties,  or  holding  rectories,  &c.,  is  necessary  for 
those  duties.  Besides  this  auxiliary  force,  the  regular  clergy,  or 
monastic  orders,  take  upon  them  many  of  these  functions.  These 
institutions,  however  closely  connected  with  the  church,  may  require  a 

* "  To  avoid  mistakes,  we  may  observe  that  the  parish  priest  in  Ireland  cor- 
responds to  the  curd  in  France,  the  curato  (or,  in  the  country,  arciprete)  of  Italy, 
and  the  cura  of  Spain.  The  curate  in  Ireland,  as  in  the  church  of  England,  is 
equivalent  to  the  vicaire  of  France  and  the  sotto-curato  of  Italy." 


VIEW  OP  THE  ROMAN   CATHOLIC   SYSTEM.  101 

fuller  explanation  in  their  proper  place.  The  clergy  of  the  Catholic 
church  in  the  west  are  bound  by  a  vow  of  celibacy,  not  formally 
made,  but  implied  in  their  ordination  as  sub-deacons.  This  obligation 
of  celibacy  is  only  reckoned  among  the  disciplinary  enactments  of  the 
church.  The  clergy  of  that  portion  of  the  Greek  and  Armenian 
church  which  is  united  in  communion  with  the  see  of  Rome,  may  be 
married ;  that  is,  may  receive  orders  if  married,  but  are  not  allowed 
to  marry  after  having  taken  orders.  A  similar  discipline,  if  thought 
expedient  by  the  church,  might  be  introduced  into  the  west. 

"  The  only  point  concerning  the  government  of  the  Catholic  church 
which  remains  to  be  mentioned  is  the  manner  in  which  it  is  exercised. 
The  most  r-olemn  tribunal  is  a  general  council,  that  is,  an  assembly  of 
all  the  bishops  of  the  church,  who  may  attend  either  in  person  or  by 
deputy,  under  the  presidency  of  the  pope  or  his  legates.  When  once 
a  dec:e«  has  passed  such  an  assembly,  and  received  the  approbation 
of  the  Holy  See,  there  is  no  further  appeal.  Distinction  must  be 
however  made  between  doctrinal  and  disciplinary  decrees ;  for 
example,  when  in  the  council  of  Trent  it  was  decreed  to  be  the 
doctrine  of  the  church  that  marriage  is  indissoluble,  this  decree  is  con- 
sidered binding  in  the  belief  and  on  the  conduct,  nor  can  its  accept- 
ance be  refused  by  any  one  without  his  being  considered  rebellious  to 
the  church.  But  when  it  is  ordered  that  marriages  must  be  celebrated 
only  in  presence  of  the  parish  priest,  this  is  a  matter  of  discipline,  not 
supposed  to  rest  on  the  revelation  of  God,  but  dictated  by  prudence ; 
and  consequently  a  degree  of  toleration  is  allowed  regarding  the  adop- 
tion of  the  resolution  in  particular  dioceses.  It  is  only  with  regard  to 
such  decrees,  and  more  specifically  the  one  we  have  mentioned,  that 
the  council  of  Trent  is  said  to  have  been  received,  or  not,  in  different 
countries. 

"  When  a  general  council  cannot  be  summoned,  or  when  it  is  not 
deemed  necessary,  the  general  government  of  the  church  is  conducted 
by  the  pope,  whose  decisions  in  matters  of  discipline  are  considered 
paramount,  though  particular  sees  and  countries  claim  certain  special 
privileges  and  exemptions.  In  matters  of  faith  it  is  admitted  that  if 
he  issue  a  decree,  as  it  is  called,  ex  cathedra,  or  as  head  of  the  church, 
and  all  the  bishops  accept  it,  such  definition  or  decree  is  binding  and 
final.* 

*  "  The  great  difference  between  the  Transalpine  and  Cisalpine  divines,  as  they 


102  VIEW   OF  THE   ROMAN   CATHOLIC   SYSTEM. 

"  The  discipline  or  reformation  of  smaller  divisions  is  performed  by 
provincial  or  diocesan  synods.  The  first  consists  of  the  bishops  of  a 
province  under  their  metropolitan ;  the  latter  of  the  parochial  and 
other  clergy  under  the  superintendence  of  the  bishop.  The  forms  to 
be  observed  in  such  assemblies,  the  subjects  which  may  be  discussed, 
and  the  extent  of  jurisdiction  which  may  be  assumed,  are  laid  down 
at  full' in  a  beautiful  work  of  the  learned  Benedict  XIV.,  entitled  '  De 
Synodo  Dioecesana.'  The  acts  and  decrees  of  many  such  partial 
synods  have  been  published,  and  are  held  in  high  esteem  among 
Catholics ;  indeed,  they  may  be  recommended  as  beautiful  specimens 
of  deliberative  wisdom.  Such  are  the  decrees  of  the  various  synods 
held  at  Milan  under  the  virtuous  and  amiable  St.  Charles  Borromeo.8 

"  II.  The  laws  of  the  Catholic  church  may  be  divided  into  two 
classes,  those  which  bind  the  interior,  and  those  which  regulate  outward 
conduct.  This  distinction,  which  corresponds  to  that  above  made,  be- 
tween doctrinal  and  disciplinary  decrees,  may  appear  unusual,  as  the 
term  laws  seems  hardly  applicable  to  forms  of  thought  or  belief.  Still, 
viewing,  as  we  have  done,  the  Catholic  church  under  the  form  of  an 
organized  religious  society,  and  considering  that  it  professes  to  be  di- 
vinely authorized  to  exact  interior  assent  to  all  that  it  teaches,  under 
the  penalty  of  being  separated  from  its  communion,  we  think  we  can 
well  classify  under  the  word  law  those  principles  and  doctrines  which 
it  commands  and  expects  all  its  members  to  profess. 

"  Catholics  often  complain  that  doctrines  are  laid  to  their  charge 
which  they  do  not  hold,  and  in  their  various  publications  protest  against 
their  belief  being  assumed  upon  any  but  authoritative  documents ;  and 
as  such  works  are  perfectly  accessible,  the  complaint  must  appear 
reasonable  as  well  as  just.  There  are  several  works  in  which  an  accu- 
rate account  is  given  of  what  Catholics  are  expected  to  believe,  and 
which  carefully  distinguish  between  those  points  on  which  latitude  of 

are  termed,  is  whether  such  a  decree  has  its  force  prior  to,  or  independent  of, 
the  accession  of  the  body  of  bishops  to  it,  or  receives  its  sanction  and  binding 
power  from  their  acceptance.  Practically  there  is  little  or  no  difference  between 
the  two  opinions ;  yet  this  slight  variety  forms  a  principal  groundwork  of  what 
are  called  the  liberties  of  the  Gallican  church." 

8  Cardinal  Borromeo,  archbishop  of  Milan  (1560-1594)  and  nephew  of  Pius  IV., 
was  at  the  head  of  the  commission  which  prepared  the  catechism  of  the  Council  of 
Trent;  but  his  earnest  zeal  for  the  advancement  of  his  church  led  him  to  sanction 
measures  for  uprooting  Protestantism  in  Italy,  which  were  at  least  analogous  to 
kidnaping  and  brigandage. 


VIEW  OF  THE  ROMAN   CATHOLIC   SYSTEM.  103 

opinion  is  allowed,  and  such  as  have  been  fully  and  decisively  decreed 
by  the  supreme  authority  of  the  church.  Such  are  Veron's  '  Regula 
Fidei,'  or  Rule  of  Faith,  a  work  lately  translated  into*  English,  and 
Holden's  '  Analysis  Fidei.'  But  there  are  documents  of  more  author- 
ity than  these ;  for  example,  the  '  Declaration '  set  forth  by  the  vicars 
apostolic  or  bishops  in  England,  in  1823,  often  republished;  and  still 
more  the  '  Catechism  us  ad  Parochos,'  or  •  Catechism  of  the  Council  of 
Trent,'  translated  into  English  not  many  years  ago,  and  published  in 
Dublin.  A  perusal  of  such  works  as  these  will  satisfy  those  who  are 
desirous  of  full  and  accurate  information  regarding  Catholic  tenets,  of 
their  real  nature,  and  show  that  the  popular  expositions  of  their  sub- 
'stance  and  character  are  generally  incorrect. 

"  The  formulary  of  faith  which  persons  becoming  members  of  the 
Catholic  church  are  expected  to  recite,  and  which  is  sworn  to  upon 
taking  any  degree,  or  being  appointed  to  a  chair  in  a  university,  is  the 
creed  of  Piui  IV.,  of  which  the  following  is  the  substance : — 

"  The  preamble  runs  as  follows :  '  I,  N.  N.,  with  a  firm  faith  believe 
and  profess  all  and  every  one  of  those  things  which  are  contained  in 
that  creed,  which  the  holy  Roman  church  maketh  use  of.'  Then  fol- 
lows the  Nicene  cre^d.4 

*  This  creed,  as  used  in  the  Roman  Catholic,  Lutheran,  and  Protestant  Episco- 
pal churches,  is  more  full  than  the  original  Nicene  creed,  and  was  in  this  form  set 
forth  by  the  council  of  Constantinople  A.  D.  381.  The  following  translation  of  it, 
copied  from  the  Protestant  Episcopal  Book  of  Common  Prayer,  is  added  in  order  to 
complete  the  formulary  of  faith  given  by  Dr.  Wiseman. 

"  I  believe  in  one  God,  the  Father  Almighty,  Maker  of  Heaven  and  Earth,  and 
of  all  things  visible  and  invisible : 

"  And  in  one  Lord  Jesus  Christ,  the  only-begotten  Son  of  God,  begotten  by 
his  Father  before  all  worlds ;  God  of  God,  Light  of  Light,  very  God  of  very  God, 
begotten,  not  made,  being  of  one  substance  with  the  Father ;  by  whom  all  things 
were  made;  who  for  us  men,  and  for  our  salvation,  came  down  from  Heaven,  and 
was  incarnate  by  the  Holy  Ghost  of  the  Virgin  Mary,  and  was  made  man,  and 
was  crucified  also  for  us  under  Pontius  Pilate.  He  suffered  and  was  buried,  and 
the  third  day  he  rose  again,  according  to  the  Scriptures,  and  ascended  into  Heaven, 
and  sitteth  on  the  right  hand  of  the  Father  ;  and  he  shall  come  again,  with  glory, 
to  judge  both  the  quick  and  the  dead  ;  whose  kingdom  shall  have  no  end. 

"  And  I  believe  in  the  Holy  Ghost,  the  Lord  and  giver  of  life,  who  proceedeth 
from  the  Father  and  the  Son ;  who  with  the  Father  and  the  Son  together  is  wor- 
shiped and  glorified,  who  spake  by  the  prophets.  And  I  believe  in  one  Catholic 
and  Apostolic  Church.  I  acknowledge  one  Baptism  for  the  remission  of  sins ;  and 
I  look  for  the  resurrection  of  the  dead,  and  the  life  of  the  world  to  come.  Amen." 


104  VIEW   OP  THE   ROMAN   CATHOLIC   SYSTEM. 

" '  I  most  steadfastly  admit  and  embrace  apostolical  and  ecclesiastical 
traditions,  and  all  other  observances  and  constitutions  of  the  same 
church. 

" '  I  also  admit  the  holy  scriptures,  according  to  (hat  sense  which  our 
holy  mother  the  church  has  held  and  does  hold,  to  which  it  belongs  to 
judge  of  the  true  sense  and  interpretation  of  the  scriptures :  neither 
will  I  ever  take  and  interpret  them  otherwise  than  according  to  the 
unanimous  consent  of  the  fathers. 

" '  I  also  profess  that  there  are  truly  and  properly  seven  sacraments 
of  the  new  law,  instituted  by  Jesus  Christ  our  Lord,  and  necessary  for 
the  salvation  of  mankind,  though  not  all  for  every  one,  to  wit :  bap- 
tism, confirmation,  the  eucharist,  penance,*  extreme  unction,  holy 
orders.f  and  matrimony :  and  that  they  confer  grace ;  and  that  of 
these,  baptism,  confirmation,  and  order  cannot  be  reiterated  without 
sacrilege.  I  also  receive  and  admit  the  received  and  approved  cere- 
monies of  the  Catholic  church,  vued  in  the  solemn  administration  of 
the  aforesaid  sacraments. 

"  *  I  embrace  and  receive  all  and  every  one  of  the  things  which  have 
been  defined  and  declared  in  the  holy  Council  of  Trent,  concerning 
original  sin  and  justification.6 

*  "  Under  penance  is  included  confession ;  as  the  Catholic  sacrament  of  penance 
consists  of  three  parts :  contrition  or  sorrow,  confession,  and  satisfaction. 

t  "  The  clerical  orders  of  the  Catholic  church  are  divided  into  two  classes,  sacred 
and  minor  orders.  The  first  consists  of  subdeacons,  deacons  and  priests,  who  are 
bound  to  celibacy,  and  the  daily  recitation  of  the  .Bra-'iar^  or  collection  of  psalms 
and  prayers,  occupying  a  considerable  time.  The  minor  orders  are  four  in  num- 
ber, and  arc  preceded  by  the  tonsure,  an  ecclesiastical  ceremony  in  which  the  hair 
is  shorn,  initiatory  to  the  ecclesiastical  state." 

6  As  the  decrees  and  canons  of  the  Council  of  Trent  concerning  original  sin 
and  justification  would  occupy  about  20  pages  of  this  volume,  they  cannot  be  given 
here  at  length.  The  following  are  specimens. 

"  Original  sin  "  is  described  as  "  this  sin  of  Adam,  which  originally  is  one  of- 
fense, and  being  transmitted  to  all  by  propagation,  not  by  imitation,  becomes  the 
sin  of  all."  The  decree  says,  "If  any  one  denies  that  the  guilt  of  original  sin  is 
remitted  through  the  grace  of  our  Lord  Jesus  Christ,  which  is  bestowed  in  bap- 
tism ;  or  affirms  that  that  which  has  the  true  and  proper  nature  of  sin  is  not 
wholly  taken  away,  but  is  only  cut  down  or  not  imputed ;  let  him  be  accursed.  .  .  . 
Nevertheless, .  . .  concupiscence,  or  that  which  kindles  sin,  still  remains  in  the  bap- 
tized ;  which,  since  it  is  left  to  try  them,  cannot  harm  those  who  do  not  yield,  but 
manfully  resist,  through  the  grace  of  Christ  Jesus ;  yea  rather, '  he  that  striveth  law- 
fully, shall  be  crowned '  (2  Tim.  2  :  5).  The  holy  council  declares  that  the  Cath- 


VIEW   OP   THE   ROMAN   CATHOLIC   SYSTEM.  105 

" '  I  profess  likewise  that  in  the  mass  there  is  offered  to  God  a  true, 
proper,  and  propitiatory  sacrifice  for  the  living  and  the  dead :  and  that 
in  the  most  holy  sacrament  of  the  eucliarist  there  is  truly,  really,  and 
substantially,  the  body  and  blood,  together  with  the  soul  and  divinity 
of  our  Lord  Jesus  Christ ;  and  that  there  is  made  a  change  of  the 
whole  substance  of  the  bread  into  the  body,  and  of  the  whole  substance 
of  the  wine  into  the  blood,  which  change  the  Catholic  church  calls 
transubstantiation.  I  also  confess  that  under  either  kind  alone  Christ 
is  received  whole  and  entire,  and  a  true  sacrament. 

olic  church  has  never  understood  this  concupiscence,  which  the  apostle  sometimes 
calls  sin,  to  be  called  sin,  because  there  is  truly  and  properly  sin  in  the  regenerate, 
but  because  it  is  of  sin,  and  inclines  to  sin.  But  if  any  one  thinks  differently,  let 
him  be  accursed. 

"  The  holy  council  nevertheless  declares,  that  it  is  not  its  design  to  include  in 
this  decree,  which  treats  of  original  sin,  the  blessed  and  immaculate  Virgin  Mary, 
mothar  of  God ;  but  that  the  constitutions  of  Pope  Sixtus  IV.,  of  blessed  mem- 
ory, are  to  be  observed,  under  the  penalties  contained  in  the  same ;  which  are 
hereby  renewed." 

The  "  nature  and  causes  of  justification  of  the  ungodly "  are  thus  stated  in 
chapter  VII.  of  the  decree  on  justification-  "Justification  ....  is  not  remission 
of  sin  merely,  but  also  sanctification  and  renewal  of  the  inner  man  by  the  volun- 
tary reception  of  grace  and  of  gifts,  when  a  man  from  being  unrighteous  is  made 
righteous,  and  from  being  an  enemy  becomes  a  friend,  so  as  to  be  an  heir  according 
to  the  hope  of  eternal  life.  The  causes  of  this  justification  are :  the  final  cause, 
the  glory  of  God  and  of  Christ,  and  life  eternal ;  the  efficient  cause,  the  mer- 
ciful God,  who  freely  cleanses  and  sanctifies,  sealing  and  anointing  with  the 
Holy  Spirit  of  promise,  which  is  the  pledge  of  our  inheritance;  the  meritorious 
cause,  his  well-beloved  and  only-begotten  Son,  our  Lord  Jesus  Christ,  who, 
through  his  great  love  wherewith  he  loved  us,  even  when  we  were  enemies,  merited 
justification  for  us  by  his  own  most  holy  passion  on  the  cross,  and  made  saris- 
faction  for  us  to  God  the  Father ;  the  instrumental  cause,  the  sacrament  of  bap- 
tism, which  is  the  sacrament  of  faith  without  which  no  one  ever  obtains  justifica- 
tion ;  lastly,  the  sole  formal  cause  is  the  righteousness  of  God,  not  that  by  which 
he  himself  is  righteous,  but  that  by  which  he  makes  us  righteous ;  with  which 
being  endued  by  him,  we  are  renewed  in  the  spirit  of  our  mind,  and  are  not  only 
accounted  righteous,  but  are  properly  called  and  are  righteous,  receiving  right- 
eousness in  ourselves,  each  according  to  his  measure,  which  the  Holy  Spirit  bestows 
upon  each  as  he  wills,  and  according  to  the  particular  disposition  and  cooperation 
of  each." 

Concerning  "  the  lapsed  and  their  recovery  "  the  Council  teaches  in  chapter  XIV. 
of  the  same  decree  :  "  Those  who  by  sin  have  fallen  from  the  grace  of  justification 
received  may  be  justified  again,  when,  divinely  moved,  they  have  succeeded  in 
recovering  their  lost  grace  by  the  sacrament  of  penance,  through  the  merits  of 
Christ.  For  this  mode  of  justification  is  that  recovery  of  the  lapsed  which  the 


106  VIEW  OP  THE   ROMAN   CATHOLIC   SYSTEM. 

w '  I  firmly  hold  that  there  is  a  purgatory,  and  that  the  souls  therein 
d:  tained  are  helped  by  the  suffrages  of  the  faithful. 

M '  Likewise,  that  the  saints  reigning  with  Christ  are  to  be  honored 
at  d  invocated,  and  that  they  offer  up  prayers  to  God  for  us ;  and  that 
tt^ir  relics  are  to  be  had  in  veneration. 

"'I  most  firmly  assert  that  the  images  of  Christ,  of  the  mother  of 
Cod,6  and  also  of  other  saints,  ought  to  be  had  and  retained,  and  that 
due  honor  and  veneration  are  to  be  given  them. 

*'*  I  also  affirm  that  the  power  of  indulgences  was  left  by  Christ  in 
the  church,  and  that  the  use  of  them  is  most  wholesome  to  Christian 
people. 

" '  I  acknowledge  the  hojy  Catholic  Apostolic  Roman  church  for  the 
mother  and  mistress  of  all  churches:  and  I  promise  true  obedience  to 
the  bishop  of  Rome,  successor  to  St.  Peter,  prince  of  the  apostles  and 
vicar  of  Jesus  Christ.' 

"  Then  follow  clauses  condemnatory  of  all  contrary  doctrines,  and 
expressive  of  adhesion  to  all  the  definitions  of  the  Council  of  Trent. 7 

boly  Fathers  have  fitly  called  the  '  second  plank  after  shipwreck '  of  lost  grace. 
Moreover,  Christ  Jesus  instituted  the  sacrament  of  penance  for  those  who  fall  into 
sin  after  baptism,  when  he  said,  '  Receive  ye  the  Holy  Ghost :  whose  sins  you  shall 
forgive,  they  are  forgiven  them ;  and  whose  sins  you  shall  retain,  they  are  re- 
tained '  (John  xx.  Mat.  xvi.).  Wherefore  we  must  teach  that  the  penance  of  a  Chris- 
tian man  after  his  fall  is  very  different  from  baptismal  penance,  and  includes  not 
only  cessation  from  sins  and  hatred  of  them,  or  a  contrite  and  humbled  heart,  but 
also  the  sacramental  confession  of  these  sins,  at  least  in  desire,  to  be  performed  in 
due  time,  and  priestly  absolution ;  and  also  satisfaction,  by  fasts,  alms,  prayers,  and 
other  pious  exercises  of  the  spiritual  life  ;  not  satisfaction  for  eternal  punishment, 
which  together  with  the  offense  is  remitted  by  the  sacrament,  or  the  desire  of  the 
sacrament — but  for  the  temporal  punishment,  which,  as  the  Sacred  Scriptures 
teach,  is  not  always  remitted,  as  is  the  case  in  baptism,  to  those,  who  being  un- 
grateful for  the  grace  of  God  which  they  received,  have  grieved  the  Holy  Spirit 
and  dared  to  profane  the  temple  of  God." 

To  this  decree  on  justification  are  subjoined  33  canons,  the  last  of  which  is  : 
"  If  any  one  shall  affirm,  that  this  Catholic  doctrine  of  justification,  expressed  by 
the  holy  council  in  this  present  decree,  involves  anything  derogatory  to  the  glory 
of  God  or  the  merits  of  Jesus  Christ  our  Lord,  and  does  not  rather  illustrate  the 
truth  of  our  faith  as  well  as  the  glory  of  God  and  of  Christ  Jesus ;  let  him  be 
accursed." 

8  Dr.  Wiseman  here  omits,  probably  by  a  slip  of  the  pen,  the  phrase  "Ever 
virgin,"  which  should  follow  "  Mother  of  God." 

7  The  clauses,  thus  referred  to  by  Dr.  Wiseman,  read  thus  : 

"  I  likewise  undoubtedly  receive  and  profess  all  other  things  delivered,  defined, 


VIEW  OF   THE   ROMAN   CATHOLIC   SYSTEM.  107 

"  It  is  obvious  that  this  form  of  confession  was  framed  in  accordance 
to  the  decrees  of  that  council,  and  consequently  has  chiefly  in  view  the 
opinions  of  those  who  followed  the  Reformation.  It  would  be  foreign 
to  our, purpose  to  enter  into  any  explanations  of  the  doctrines  here  laid 
down,  much  less  into  any  statement  of  the  grounds  on  which  Catholics 
hold  them,  as  we  purposely  refrain  from  all  polemical  discussion. 

"  Such  is  the  doctrinal  code  of  the  Catholic  church ;  of  its  moral 
doctrines  we  need  not  say  anything,  because  no  authorized  document 
could  be  well  referred  to  that  embodies  them  all.  There  are  many  de- 
crees of  popes  condemnatory  of  immoral  opinions  or  propositions,  but 
no  positive  decrees.  Suffice  it  to  say,  that  the  moral  law,  as  taught  in 
the  Catholic  church,  is  mainly  the  same  as  other  denominations  of 
Christians  profess  to  follow. 

"  Of  the  disciplinary  or  governing  code  we  have  already  spoken, 
when  we  observed  that  it  consisted  of  the  Canon  Law,  which,  unlike  the 
doctrinal  and  moral  code,  may  vary  with  time,  place,  and  accidental 
circumstances. 

"  III.  Our  last  head  was  the  essential  or  constitutive  principle  of 
the  Catholic  church.  By  this  we  mean  that  principle  which  gives  it 
individuality,  distinguishes  it  from  other  religions, pervades  all  its  insti- 
tutions, and  gives  the  answer  to  every  query  regarding  the  peculiar 
constitution  outward  and  inward  of  this  church. 

"  Now,  the  fundamental  position,  the  constitutive  principle  of  the 
Catholic  church,  is  the  doctrine  and  belief  that  God  has  promised,  and 
consequently  bestows  upon  it,  a  constant  and  perpetual  protection,  to 
the  extent  of  guaranteeing  it  from  destruction,  from  error,  or  fatal  cor- 
ruption. This  principle  once  admitted,  everything  else  follows.  1. 
The  infallibility  of  the  church  in  its  decisions  on  matters  concerning 

and  declared  by  the  Sacred  Canons  and  General  Councils,  and  particularly  by  the 
holy  Council  of  Trent ;  and  I  condemn,  reject,  and  anathematize  all  things  con- 
trary thereto,  and  all  heresies  which  the  church  has  condemned,  rejected,  and 
anathematized. 

"  I,  N  N.,  do  at  this  present  freely  profess  and  truly  hold  this  true  Catholic  faith, 
without  which  no  one  can  be  saved  ;  and  I  promise  most  constantly  to  retain  and 
confess  the  same  entire  and  inviolate,  with  God's  assistance,  to  the  end  of  my  life. 
And  I  will  take  care ,as  far  as  in  me  lies,  that  it  shall  be  held,  taught,  and  preached  by 
my  subjects,  or  by  those  t>,e  care  of  whom  shall  appertain  to  me  in  my  office ;  this  I  promise, 
vow,  and  su*ar — so  help  me  God,  and  these  holy  Gospels  of  Gcd."  The  words  in 
Italics  are  used  when  the  creed  is  administered  to  a  beneficed  priest,  professor,  or 
bishop. 


108  VIEW  OF  THE   ROMAN   CATHOLIC   SYSTEM. 

faith.  2.  The  obligation  of  submitting  to  all  these  decisions,  independ- 
ently of  men's  own  private  judgments  or  opinions.  3.  The  authority 
of  tradition,  or  the  unalterable  character  of  all  the  doctrines  committed 
to  the  church ;  and  hence  the  persuasion  that  those  of  its  dogmas,  which 
to  others  appear  strange  and  unscripiural,  have  been  in  reality  handed 
down,  uncorrupted,  since  the  time  of  the  apostles,  who  received  them 
from  Christ's  teaching.  4.  The  necessity  of  religious  unity,  by  perfect 
uniformity  of  belief:  -and  thence  as  a  corollary  the  siiifulness  of  wilful 
separation  or  schism,  and  culpable  errors  or  heresy.  5.  Government 
by  authority,  since  they  who  are  aided  and  supported  by  such  a  promise 
must  necessarily  be  considered  appointed  to  direct  others,  and  are  held 
as  the  representatives  and  vicegerents  of  Christ  in  the  church.  6.  The 
papal  supremacy,  whether  considered  as  a  necessary  provision  for  the 
preservation  of  this  essential  unity,  or  as  the  principal  depository  of  the 
divine  promises.  7.  In  fine,  the  authority  of  councils,  the  right  to  en- 
act canons  and  ceremonies,  the  duty  of  repressing  all  attempts  to  broach 
new  opinions  ;  in  a  word,  all  that  system  of  rule  and  authoritative  teach- 
ing which  must  strike  every  one  as  the  leading  feature  in  the  constitu- 
tion of  the  Catholic  church. 

"  The  differences,  therefore,  between  this  and  other  religions,  how- 
ever complicated  and  numerous  they  may  at  first  S'ght  appear,  are 
thus  in  truth  narrowed  to  one  question ;  for  particular  doctrines  must 
share  the  fate  of  the  dogmas  above  cited,  as  forming  the  constitutive 
principle  of  the  Catholic  religion.  This  religion  claims  for  itself  a 
comple  e  consistency  from  its  first  principle  to  its  last  consequence,  and 
to  its  least  institution,  and  finds  fault  with  others,  as  though  they  pre- 
served forms,  dignities,  and  doctrines  which  must  have  sprung  from  a 
principle  by  them  rejected,  but  which  are  useless  and  mistaken,  the 
moment  they  are  disjoined  from  it.  Be  this  as  it  m:iy,  the  constitution 
of  the  Catholic  church  should  seem  to  possess,  what  is  essential  to  every 
moral  organized  body,  a  principle  of  vitality  which  accounts  for  all  its 
actions,  and  determines  at  once  the  direction  and  the  intensity  of  all 
its  functions. 

"To  conclude  our  account  of  the  Catholic  church,  we  will  give  a 
slight  view  of  the  extent  of  its  dominions,  by  enumerating  the  countries 
which  profess  its  doctrines,  or  which  contain  considerable  communities 
under  its  obedience.8  In  Europe,  Italy,  Spain,  Portugal,  France,  Bel- 

8  More  recent  statistics  of  the  Roman  Catholic  church  are  given  in  Chapter 
XXVIII.,  &c. 


VIEW  OP  THE   ROMAN   CATHOLIC   SYSTEM.  109 

gium,  the  Austrian  empire,  including  Hungary,  Bavaria,  PoLmd,  and 
the  Rhenish  provinces  of  Prussia,  which  formerly  belonged  to  the  ec- 
clesiastical electorates,  profess  the  Catholic  religion  as  that  of  the  state, 
or,  according  to  the  expression  of  the  French  charte,  that  of  the  major- 
ity of  the  people.  In  America,  all  the  countries  which  once  formed 
part  of  the  Spanish  dominions,  both  in  the  southern  and  northern  por- 
tion of  the  continent,  and  which  are  now  independent  states,  profess 
exclusively  the  same  religion.  The  empire  of  Brazil  is  also  Catholic. 
Lower  Canada  and  all  those  islands  in  the  West  Indies  which  belong 

O 

to  Spain  or  France,  including  the  Republic  of  Hayti,  profess  the  Cath- 
olic faith ;  and  there  are  also  considerable  Catholic  communities  in  the 
United  States  of  North  America,  especially  in  Maryland  and  Louisiana. 
Many  Indian  tribes,  in  the  Canadas,  in  the  United  States,  in  California, 
and  in  South  America,  have  embraced  the  same  faith.  In  Asia  there 
is  hardly  any  nation  professing  Christianity  which  does  not  contain 
large  communities  of  Catholic  Christians.  Thus  in  Syria  the  entire 
nation  or  tribe  of  the  Maronites,  dispersed  over  Mount  Libanus,  aro 
subjects  of  the  Roman  see,  governed  by  a  patriarch  and  bishops  ap- 
pointed by  it.  There  are  also  other  Syriac  Christians  under  other 
bishops,  united  to  the  same  see,  who  are  dispersed  all  over  Palestine 
and  Syria.  At  Constantinople  there  is  a  Catholic  Armenian  patriarch 
who  governs  the  united  Armenians  as  they  are  called,  large  communi- 
ties of  whom  also  exist  in  Armenia  proper.  The  Abbe  Dubois,  in  his 
examination  before  a  committee  of  the  House  of  Commons  in  1832, 
stated  the  number  of  Catholics  in  the  Indian  peninsula  at  600,000,  in- 
cluding Ceylon,  and  this  number  is  perhaps  rather  underrated  than 
otherwise.  They  are  governed  by  four  bishops  and  four  vicars  apos- 
tolic with  episcopal  consecration.  A  new  one  has  just  been  added  for 
Ceylon.  We  have  not  the  means  of  ascertaining  the  number  of  Cath- 
olics in  China,  but  in  the  province  of  Su-Chuen  alone  they  were  re- 
turned, 22d  September,  1824,  at  47,487  (Annales  de  la  Propag.  de  la 
Foi,  No.  xi.,  p.  257)  ;  and  an  official  report  published  at  Rome  in.  the 
same  year  gives  those  in  the  provinces  of  Fo-kien  and  Kiansi  at  40,000. 
There  are  seven  other  provinces  containing  a  considerable  number  of 
Catholics,  of  which  we  have  no  return.  In  the  united  empire  of  Ton- 
kin and  Cochin-China  the  Catholics  of  one  district  were  estimated  at 
200,000  (Ibid.,  No.  x.,  p.  194),  and,  till  the  late  persecution,  there  was 
a  college  with  200  students,  and  convents  containing  700  religious. 
Another  district  gave  a  return,  in  1826,  of  2955  infants  baptized,  which 


110  VIEW  OF  THE   ROMAN   CATHOLIC   SYSTEM. 

would  give  an  estimate  of  88,000  adult  Christians.  A  third  gave  a 
return  of  170,000.  M.  Dubois  estimates  the  number  of  native  Cath- 
olics in  the  Philippine  islands  at  2,000,000.  In  Africa,  the  i.-lands  of 
Mauritius  and  Bourbon  are  Catholic,  and  all  the  Portuguese  settle- 
ments on  the  coasts,  as  well  as  the  Azores,  Madeira,  the  Cape  Verd, 
and  the  Canary  Islands." 

On  the  8th  of  December,  1854,  a  new  article  was  added  to 
the  Roman  Catholic  faith.  Hitherto  it  had  been  a  question 
among  Roman  Catholics  whether  the  Virgin  Mary  was  or  was 
not  conceived  free  from  original  sin,  that  is,  without  any  in- 
herited depravity;  St.  Bernard,  St.  Thomas  Aquinas,  St.  Cath- 
arine, the  Dominicans,  &c.,  had  denied  the  immaculate  con- 
ception; but  Pope  Pius  IX.,  having  previously  sent  a  circular 
on  the  subject  to  all  the  bishops  of  the  church  throughout  the 
world,  and  obtained  the  assent  of  a  large  majority  of  them, 
publicly  declared  the  immaculate  conception  of  the  Virgin 
Mary  to  be  a  doctrine  of  the  church,  and  accordingly  the  follow- 
ing is  now  officially  inserted  as  "Lesson  VI."  "on  the  8th  of 
December,  at  the  Festival  of  the  Immaculate  Conception  of  the 
Blessed  Virgin  Mary." 

"  From  the  Acts  of  Pope  Pius  IX. 

"  But  the  victory  of  the  Virgin  Mother  of  God,  at  her  conception, 
over  the  worst  enemy  of  the  human  race,  which  victory  divine  declara- 
tions, venerable  tradition,  the  constant  sentiment  of  the  church,  the 
singular  unanimity  of  the  bishops  and  of  the  faithful,  and  the  remarka- 
ble acts  and  constitutions  of  the  chief  pontiffs  were  now  wonderfully 
illustrating ;  Pius  IX.,  chief  pontiff,  assenting  to  the  wishes  of  the 
whole  church,  determined  to  proclaim  with  his  own  supreme  and  in- 
fallible oracle.  Therefore  on  the  sixth  day  before  the  ides  of  Decem- 
ber [=  Dec.  8th]  of  the  year  1854  in  the  Vatican  Basilica,  in  the 
presence  of  a  great  assembly  of  the  Cardinal  Fathers  of  the  Roman 
church  and  also  of  Bishops  from  remote  regions,  and  with  the  applause 
of  the  whole  world,  solemnly  pronounced  and  defined :  That  the  doc- 
trine which  holds  the  Blessed  Virgin  Mary  to  have  been  at  the  first 
instant  of  her  being  conceived,  by  a  singular  divine  privilege,  preserved 
free  from  all  stain  of  original  sin,  was  revealed  by  God  and  is  there- 
fore to  be  believed  firmly  and  constantly  by  all  the  faithful." 


VIEW  OP   THE   ROMAN   CATHOLIC   SYSTEM.  ll  I 

"The  First  Ecumenical  Council  of  the  Vatican,"  whose 
cessions  began  on  the  8th  of  December,  1869,  has  likewise  made 
its  additions  to  the  authoritative  standards  of  the  church  in  its 
two  dogmatic  decrees.  Of  these,  the  first,  "  on  Catholic  faith," 
promulgated  April  24,  1870,  is  divided  into  four  chapters,  re- 
affirming, in  opposition  to  rationalism,  naturalism,  &c.,  the 
doctrines  of  the  church  in  respect  to  God  the  creator  of  all 
things,  to  divine  revelation,  to  faith,  and  to  the  relation  of 
faith  and  reason  ;  and  closes  with  canons  corresponding  to  these 
chapters  and  anathematizing  all  who  do  not  receive  the  views 
therein  set  forth  by  the  council.  The  second  dogmatic  degree, 
in  respect  to  the  supremacy  and  infallibility  of  the  pope,  is  the 
great  work  of  the  council,  and,  on  account  of  its  importance,  is 
here  given  at  length,  as  translated  from  the  original  Latin  and 
published  in  "The  Catholic  World"  for  September,  1870. 

"FIRST  DOGMATIC  DECREE  ox  THB  CHURCH  OP  CHRIST,  PUBLISHED 

IN  THE  FOURTH  SESSION  OF  THE  HOLY   ECUMENICAL  COUNCIL 
OF   TEE    VATICAN.      PASSED   JULY    18,    1870. 

"  Pius,  Bishop,  Servant  of  the  servants  of  God,  with  the  approbation  of 
the  Hjty  Council,  for  a  perpetual  remembrance  hereof. 

"  The  eternal  Shepherd  ami  Bishop  of  our  soul?,  in  order  to  render 
perpetual  the  saving  work  of  his  redemption,  resolved  to  build  the 
holy  church,  in  which,  as  in  the  house  of  the  living  God,  all  the  faith- 
ful should  be  united  by  the  bond  of  the  same  faith  and  charity.  For 
which  reason,  before  he  was  glorified,  he  prayed  the  Father,  not  for 
the  apostles  alone,  but  also  for  those  who,  through  their  word,  would 
believe  in  him,  that  they  all  might  be  one,  as  the  Son  himself  and  the 
Father  are  one  (John  xvii.  1-20).  "Wherefore,  even  as  he  sent  the 
apostles,  whom  he  had  chosen  to  himself  from  the  world  as  he  had 
been  sent  by  the  Father,  so  he  willed  that  there  should  be  pastors  and 
teachers  in  his  church  even  to  the  consummation  of  the  world.  More- 
over, to  the  end  that  the  episcopal  body  itself  might  be  one  and 
undivided,  and  that  the  entire  multitude  of  believers  might  be  pre- 
served in  oneness  of  faith  and  of  communion,  through  priests  cleaving 
mutually  together,  he  placed  the  blessed  Peter  before  the  other  apos- 
tles and  established  in  him  a  perpetual  principle  of  this  two-fold  unity, 


112  TIEW   OF  THE  ROMAN   CATHOLIC  SYSTE1T. 

and  a  visible  foundation  on  whose  strength  '  the  eternal  temple  might 
be  built,  and  in  whose  firm  faith  the  church  might  rise  upward  until 
her  summit  reach  the  heavens '  (St.  Leo  the  Great,  Sermon  v.  (or 
iii.),  chapter  2,  on  Christmas).  Now,  seeing  that  in  order  to  over- 
throw, if  possible,  the  church,  the  powers  of  hell  on  every  side,  and 
with  a  hatred  which  increases  day  by  day,  are  assailing  her  foundation 
which  was  placed  by  God,  we  therefore,  for  the  preservation,  the 
safety,  and  the  increase  of  the  Catholic  flock,  and  with  the  approbation 
of  the  sacred  council,  have  judged  it  necessary  to  set  forth  the 
doctrine  which,  according  to  the  ancient  and  constant  faith  of  the 
universal  church,  all  the  faithful  must  believe  and  hold,  touching  the 
institution,  the  perpetuity,  and  the  nature  of  the  sacred  aposlolic 
primacy,  in  which  stands  the  power  and  strength  of  the  entire  church ; 
and  to  proscribe  and  condemn  the  contrary  errors  so  hurtful  to  the 
flock  of  the  Lord. 

"  CHAPTER   I. 

"  Of  the  institution  of  the  apostolic  primacy  in  the  blessed  Peter. 

"  We  teach,  therefore,  and  declare  that,  according  to  the  testimonies 
of  the  Gospel,  the  primacy  of  jurisdiction  over  the  whole  church  of 
God  was  promised  and  given  immediately  and  directly  to  blessed 
Peter,  the  apostle,  by  Christ  our  Lord.  For  it  was  to  Simon  alone, 
to  whom  he  had  already  said,  '  Thou  shalt  be  called  Cephas,'  *  that, 
after  he  had  professed  his  faith,  '  Thou  art  Christ,  the  Son  of  the 
living  God,'  our  Lord  said,  '  Blessed  art  thou,  Simon  Bar-Jona ; 
because  flesh  and  blood  hath  not  revealed  it  to  thee,  but  my  Father 
who  is  in  Heaven ;  and  I  say  to  thee,  that  thou  art  Peter,  and  upon 
this  rock  I  will  build  my  church,  and  the  gates  of  hell  shall  not  pre- 
vail against  it ;  and  I  will  give  to  thee  the  keys  of  the  kingdom  of 
heaven ;  and  whatsoever  thou  shalt  bind  upon  earth,  it  shall  be  bound 
also  in  heaven  ;  and  whatsoever  thou  shalt  loose  upon  earth,  it  shall 
be  loosed  also  in  heaven.'  f  And  it  was  to  Simon  Peter  alone  that 
Jesus,  after  his  resurrection,  gave  the  jurisdiction  of  supreme  shep- 
herd and  ruler  over  (he  whole  of  his  fold,  saying, '  Feed  my  lambs ; ' 
'  Feed  my  sheep.'  J  To  this  doctrine  So  clearly  set  forth  in  the  sacred 

•John  1 :  42. 

t  Matthew  16:  16-19. 

|  John  21:  15-17. 


VIEW  OF  THE  ROMAN   CATHOLIC   SYSTEM.  113 

Scriptures,  as  the  Catholic  church  has  always  understood  it,  are  plainly 
opposed  the  perverse  opinions  of  those  who,  distorting  the  form  of 
government  established  in  his  church  by  Christ  our  Lord,  deny  that 
Peter  alone  above  the  other  apostles,  whether  taken  separately  one  by 
one  or  all  together,  was  endowed  by  Clirist  with  a  true  and  real 
primacy  of  jurisdiction  ;  or  who  assert  that  this  primacy  was  not  given 
immediately  and  directly  to  blessed  Peter,  but  to  the  church,  and 
through  her  to  him,  as  to  the  agent  of  the  church. 

"  If,  therefore,  any  one  shall  say,  that  blessed  Peter  the  Apostle 
was  not  appointed  by  Christ  our  Lord,  the  prince  of  all  the  apostles, 
and  the  visible  head  of  the  whole  church  militant ;  or,  that  he  received 
directly  and  immediately  from  our'  Lord  Jesus  Christ  only  the 
primacy  of  honor,  and  not  that  of  true  and  real  jurisdiction ;  let  him- 
be  anathema, 

"  CHAPTER    II. 

"  Of  the  perpetuity  of  the  primacy  of  Peter  in  the  Roman  pontiffs. 

"  What  the  prince  of  pastors  and  the  great  shepherd  of  the  sheep, 
our  Lord  Jesus  Christ,  established  in  the  person  of  the  blessed  apostle 
Peter  for  the  perpetual  welfare  and  lasting  good  of  the  church,  the 
same  through  his  power  must  needs  last  for  ever  in  that  church,  which 
is  founded  upon  the  rock,  and  will  stand  firm  till  the  end  of  time. 
And  indeed  it  is  well  known,  as  it  has  been  in  all  ages,  that  the  holy 
and  most  blessed  Peter,  prince  and  head  of  the  apostles,  pillar  of  the 
faith  and  foundation  of  the  Catholic  Church,  who  received  from  our 
Lord  Jesus  Christ,  the  Savior  and  Redeemer  of  mankind,  the  keys 
of  the  kingdom  of  heaven,  to  this  present  time  and  at  all  times  lives 
and  presides  and  pronounces  judgment  in  the  person  of  his  successors, 
the  bishops  of  the  holy  Roman  see,  which  was  founded  by  him,  and 
consecrated  by  his  blood.*  So  that  whoever  succeeds  Peter  in  this; 
chair,  holds,  according  to  Christ's  own  institution,  the  primacy  of 
Peter  over  the  whole  church.  What,  therefore,  was  once  established 
by  him  who  is  the  truth,  still  remains,  and  blessed  Peter,  retaining  the 
strength  of  the  rock,  which  has  been  given  to  him,  ha&  never  left  the 
helm  of  the  church  originally  intrusted  to  him.f 

"  For  this  reason  it  was  always  necessary  for  every  other  church, 
that  is,  the  faithful  of  all  countries,  to  have  recourse  to  the  Roman 

*  Council  of  Eph.  seas.  iii.  St.  Peter  Chrys.  Ep.  ad.Eutych,. 
t  S.  Leo,  Scrm.  iii.  chap.  iii. 

8 


114  VIEW   OP  THE   ROMAN   CATHOLIC   SYSTEM. 

Church  on  account  of  its  superior  headship,  in  order  that  being  joined, 
as  members  to  (heir  head,  with  this  see,  from  which  the  rights  of  reli- 
gious communion  flow  unto  all,  they  might  be  knitted  into  the  unity  of 
one  body.* 

"  If,  therefore,  any  one  shall  say,  that  it  is  not  by  the  institution  of 
Christ  our  Lord  himself,  or  by  divine  right,  that  blessed  Peter  has  per- 
petual successors  in  the  primacy  over  the  whole  church ;  or,  that  the 
Roman  pontiff  is  not  the  successor  of  blessed  Peter  in  this  primacy ; 
let  him  be  anathema. 

"CHAPTER  nr. 

"  Of  the  power  and  nature  of  the  primacy  of  the  Roman  pontiff". 

u  Wherefore,  resting  upon  the  clear  testimonies  of  holy  writ,  and 
following  the  full  and  explicit  decrees  of  our  predecessors  the  Roman 
pontiffs,  and  of  general  councils,  we  renew  the  definit  on  of  the 
ecumenical  council  of  Florence,  according  to  which  all  the  faiihful  of 
Christ  must  believe  that  the  holy  apostolic  see  and  the  Roman  pontiff 
hold  the  primacy  over  the  whole  world,  and  that  the  Roman  pontiff  is 
the  successor  of  blessed  Peter  the  prince  of  the  apostles,  and  the  true 
vicar  of  Christ,  and  is  the  head  of  the  whole  church,  and  the  father 
and  teacher  of  all  Christians;  and  that  to  him,  in  the  blessed  Peter, 
was  given  by  our  Lord  Jesus  Christ  full,  power  of  feeding,  ruling,  and 
governing  the  universal  church ;  as  is  also  set  forth  in  the  acts  of  the 
ecumenical  councils,  and  in  the  sacred  canons. 

"  Wherefore,  we  teach  and  declare  that  the  Roman  Church,  under 
divine  providence,  possesses  a  headship  of  ordinary  power  over  all 
other  churches,  and  that  this  power  of  jurisdiction  of  the  Roman 
pontiff,  which  is  truly  episcopal,  is  immediate,  toward  which  the 
pastors  and  faithful  of  whatever  rite  and  dignity,  whether  singly  or  all 
together,  are  bound  by  the  duty  of  hierarchical  subordination  and  of 
true  obedience,  not  only  in  things  which  appertain  to  faith  and  morals, 
but  likewise  in  those  things  which  concern  the  discipline  and  govern- 
ment of  the  church  spread  throughout  the  world,  so  that  being  united 
with  the  Roman  pontiff,  both  in  communion  and  in  profession  of  the 
same  faith,  the  church  of  Christ  may  be  one  fold  under  one  chief 
ehejiherd.  This  is  the  doctrine  of  Catholic  truth,  from  which  no  one 
can  depart  without  loss  of  faith  and  salvation. 

*St.  Irenaeos  against  Heresies,  book  iii.  chap.  3.  Epist.  of  Council  of  Aquileia, 
381,  to  Gratian,  chap.  4,  of  Pius  VI.  Brief  Super  Soliditate. 


VIEW  OF   THE  ROMAN   CATHOLIC   SYSTEM.  115 

"  So  far,  nevertheless,  is  this  power  of  the  supreme  pontiff  from 
trenching  on  that  ordinary  power  of  episcopal  jurisdiction  by  which  the 
bishops,  who  have  been  instituted  by  the  Holy  Ghost  and  have  suc- 
ceeded in  the  place  of  the  apostles,  like  true  shepherds,  feed  and  rule 
the  flocks  assigned  to  them,  each  one  his  own  ;  that,  on  the  contrary, 
this  their  power  is  asserted,  strengthened,  and  vindicated  by  the  supreme 
and  universal  pastor ;  as  St.  Gregory  the  Great  saith :  My  honor  is 
the  honor  of  the  universal  church ;  my  honor  is  the  solid  strength  of 
my  brethren ;  then  am  I  truly  honored  when  to  each  one  of  them  the 
honor  due  is  not  denied  (St.  Gregory  Great  ad  Eulogius,  Epist.  30). 

"Moreover,  from  that  supreme  authority  of  the  Roman  pontiff  to 
govern  the  universal  church,  there  follows  to  him  the  right,  in  the  ex- 
ercise of  this  his  office,  of  freely  communicating  with  the  pastors  and 
flocks  of  the  whole  church,  that  they  may  be  taught  and  guided  by  him 
in  the  way  of  salvation. 

"  Wherefore,  we  condemn  and  reprobate  the  opinions  of  those,  who 
say  that  this  communication  of  the  supreme  head  with  the  pastors  and 
flocks  can  be  lawfully  hindered,  or  who  make  it  subject  to  the  secular 
power,  maintaining  that  the  things  which  are  decreed  by  the  apostolic 
see  or  under  its  authority  for  the  government  of  the  church,  have  no 
force  or  value  unless  they  are  confirmed  by  the  approval  of  the  secular 
power.  And  since,  by  the  divine  right  of  apostolic  primacy,  the  Ro- 
man pontiff  presides  over  the  universal  churches,  we  also  teach  and 
declare  that  he  is  the  supreme  judge  of  the  faithful  (Pius  VI.  Brief 
Super  Soliditate),  and  that  in  all  causes  calling  for  ecclesiastical  trial, 
recourse  may  be  had  to  his  judgment  (Second  Council  of  Lyons)  ;  but 
the  decision  of  the  apostolic  see,  above  which  there  is  no  higher  au- 
thority, cannot  be  reconsidered  by  any  one,  nor  is  it  lawful  to  any  one 
to  sit  in  judgment  on  his  judgment  (Nicholas  I.  epist.  ad  Michaelem 
Imperatorem). 

"  Wherefore,  they  wander  away  from  the  right  pa'h  of  truth  who 
assert  that  it  is  lawful  to  appeal  from  the  judgments  of  the  Roman 
pontiffs  to  an  ecumenical  council,  as  if  to  an  authority  superior  to  the 
Roman  pontiff. 

"Therefore,  if  any  one  shall  say  that  the  Roman  pontiff  holds  only 
the  charge  of  inspection  or  direction,  and  not  full  and  supreme  power 
of  jurisdiction  over  the  entire  church,  not  only  in  things  which  pertain 
to  faith  and  morals,  but  also  in  those  which  pertain  to  the  discipline  and 
government  of  the  church  spread  throughout  the  whole  world ;  or,  that 


116  VIEW   OF  THE  ROMAN   CATHOLIC  SYSTEM. 

he  possesses  only  the  chief  part  and  not  the  entire  plenitude  of  this 
supreme  power ;  or,  that  this  his  power  is  not  ordinary  and  immediate, 
both  as  regards  all  and  each  of  the  churches,  and  all  and  each  of  the 
pastors  and  faithful ;  let  him  be  anathema. 

"  CHAPTER  iv. 
"  Of  the  infallible  authority  of  the  Roman  pontiff  in  teaching. 

"  This  holy  see  has  ever  held — the  unbroken  custom  of  the  church 
•doth  prove — and  the  ecumenical  councils,  those  especially  in  which  the 
east  joined  with  the  west,  in  union  of  faith  and  of  charity,  have  de- 
clared that  in  this  apostolic  primacy,  which  the  Roman  pontiff  holds 
over  the  universal  church,  as  successor  of  Peter  the  prince  of  the  apos- 
tles, there  is  also  contained  the  supreme  power  of  authoritative  teach- 
ing. Thus  the  fathers  of  the  fourth  council  of  Constantinople,  follow- 
ing in  the  footsteps  of  their  predecessors,  put  forth  this  solemn  profes- 
sion : 

" '  The  first  law  of  salvation  is  to  keep  the  rule  of  true  faith.  And 
whereas  the  words  of  our  Lord  Jesus  Christ  cannot  be  passed  by,  who 
said :  Thou  art  Peter,  and  upon  this  rock  I  will  build  my  church 
(Matt.  xvi.  18),  these  words,  which  he  spake,  are  proved  true  by  facts ; 
for  in  the  apostolic  see,  the  Catholic  religion  has  ever  been  preserved 
unspotted,  and  the  holy  doctrine  has  been  announced.  Therefore 
wishing  never  to  be  separated  from  the  faith  and  teaching  of  this  see, 
we  hope  to  be  worthy  to  abide  in  that  one  communion  which  the  apos- 
tolic see  preaches,  in  which  is  the  full  and  true  firmness  of  the  Christian 
religion '  [Formula  of  St.  Ilormisdas  Pope,  as  proposed  by  Hadrian 
II.  to  the  fathers  of  the  eighth  general  Council  (Constantinop.  IV.), 
and  subscribed  by  them]. 

"  So  too,  the  Greeks,  with  the  approval  of  the  second  council  of 
Lyons,  professed,  that  the  holy  Roman  Church  holds  over  the  universal 
Catholic  Church,  a  supreme  and  full  primacy  and  headship,  which  she 
truthfully  and  humbly  acknowledges  that  she  received,  with  fullness  of 
power,  from  the  Lord  himself  in  blessed  Peter,  the  prince  or  head  of 
the  apostles,  of  whom  the  Roman  pontiff  is  the  successor ;  and  as  she, 
beyond  the  others,  is  bound  to  defend  the  truth  of  the  faith,  so,  if  any 
questions  arise  concerning  faith,  they  should  be  decided  by  her  judg- 
ment. And  finally,  the  council  of  Florence  defined  that  the  Roman 
pontiff  is  true  vicar  of  Christ,  and  the  head  of  the  whole  church,  and 


VIEW  OF  THE  EOMAN  CATHOLIC   SYSTEM.  117 

the  father  and  teacher  of  all  Christians,  and  that  to  him,  in  the  blessed 
Peter,  was  given  by  our  Lord  Jesus  Christ  full  power  of  feeding  and 
ruling  and  governing  the  universal  church  (John  xxi.  15-17). 

"  In  order  to  fulfill  this  pastoral  charge,  our  predecessors  have  ever 
labored  unweariedly  to  spread  the  saving  doctrine  of  Christ  among  all 
the  nations  of  the  earth,  and  with  equal  care  have  watched  to  preserve 
it  pure  and  unchanged  where  it  had  been  received.  Wherefore  the 
bishops  of  the  whole  world,  sometimes  singly,  sometimes  assembled  in 
synods,  following  the  long  established  custom  of  the  churches  (S.  Cyril. 
Alex,  ad  S.  Coelest.  Pap.),  and  the  form  of  ancient  rule  (St.  Innocent 
I.  to  councils  of  Carthage  and  Milevi),  referred  to  this  apostolic  see 
those  dangers  especially  which  arose  in  matters  of  faiih,  in  order  that 
injuries  to  faith  might  best  be  healed  there  where  the  faith  could  never 
fail  (St.  Bernard  ep.  190).  And  the  Roman  pontiffs,  weighing  the 
condition  of  times  and  circumstances,  sometimes  calling  together  gen- 
eral councils,  or  asking  the  judgment  of  the  church  scattered  through 
the  world,  sometimes  consulting  particular  synods,  sometimes  using 
such  other  aids  as  divine  providence  supplied,  defined  that  those  doc- 
trines should  be  held,  which,  by  the  aid  of  God,  they  knew  to  be  con- 
formable to  the  holy  Scriptures,  and  the  apostolic  traditions.  For  the 
Holy  Ghost  is  not  promised  to  the  successors  of  Peter,  that  they  may 
make  known  a  new  doctrine  revealed  by  him,  but  that,  through  his 
assistance,  they  may  sacredly  guard,  and  faithfully  set  forth  the  revela- 
tion delivered  by  the  apostles,  that  is,  the  deposit  of  faith.  And  this 
their  apostolic  teaching,  all  the  venerable  fathers  have  embraced,  and 
the  holy  orthodox  doctors  have  revered  and  followed,  knowing  most 
certainly  that  this  see  of  St.  Peter  ever  remains  free  from  all  error, 
according  to  the  divine  promise  of  our  Lord  and  Savior  made  to  the 
prince  of  the  apostles  :  I  have  prayed  for  thee,  that  thy  faith  fail  not, 
and  thou,  being  once  converted,  confirm  thy  brethren  (Conf.  St. 
Agatho,  Ep.  ad  Imp.  a  Cone.  GEcum.  VI.  approbat.). 

"Therefore,  this  gift  of  truth,  and  of  faith  which  fails  not,  was 
divinely  bestowed  on  Peter  and  his  successors  in  this  chair,  that  they 
should  exercise  their  high  office  for  the  salvation  of  all,  that  through 
them  the  universal  flock  of  Christ  should  be  turned  away  from  the 
poisonous  food  of  error,  and  should  be  nourished  with  the  food  of  heav- 
enly doctrine,  and  that,  the  occasion  of  schism  being  removed,  the  en- 
tire church  should  be  preserved  one,  and,  planted  on  her  foundation, 
should  stand  firm  against  the  gates  of  hell. 


118  VIEW  OF  THE  ROMAN   CATHOLIC   SYSTEM. 

"  Nevertheless,  since  in  this  present  age,  when  the  saving  efficacy  of 
the  apostolic  office  is  exceedingly  needed,  there  are  not  a  few  who  carp 
at  its  authority ;  we  judge  it  altogether  necessary  to  solemnly  declare 
the  prerogative,  which  the  only-begotten  Son  of  God  has  deigned  to 
unite  to  the  supreme  pastoral  office. 

"  Wherefore,  faithfully  adhering  to  the  tradition  handed  down  from 
the  commencement  of  the  Christian  faith,  for  the  glory  of  God  our 
Savior,  the  exaltation  of  the  Catholic  religion,  and  the  salvation  of 
Christian  peoples,  with  the  approbation  of  the  sacred  council,  we  teach 
and  define  it  to  be  a  doctrine  divinely  revealed :  that  when  the  Roman 
pontiff  speaks  ex  cathedra,  that  is,  when,  in  the  exercise  of  his  office  of 
pastor  and  teacher  of  all  Christians,  and  in  virtue  of  his  supreme  apos- 
tolical authority,  he  defines  that  a  doctrine  of  faith  or  morals  is  to  be 
held  by  the  universal  church,  he  possesses,  through  the  divine  assist- 
ance promised  to  him  in  the  blessed  Peter,  that  infallibility  with  which 
the  divine  Redeemer  willed  his  church  to  be  endowed,  in  defining  a 
doctrine  of  faith  or  morals ;  and  therefore  that  such  definitions  of  the 
Roman  pontiff  are  irreformable  of  themselves,  and  not  by  force  of  the 
consent  of  the  church  thereto. 

"  And  if  any  one  shall  presume,  which  God  forbid,  to  contradict  this 
our  definition ;  let  him  be  anathema. 

"  Given  in  Rome,  in  the  Public  Session,  solemnly  celebrated  in  the 
Vatican  Basilica,  in  the  year  of  the  Incarnation  of  our  Lord  one  thou- 
sand eight  hundred  and  seventy,  on  the  eighteenth  day  of  July ;  in  the 
twenty-fifth  year  of  our  Pontificate. 

"Ita  est  [=  So  is  it]. 
"  JOSEPH,  BISHOP  OF  ST.  POLTEN, 
"  Secretary  of  the  Council  of  the  Vatican" 


CHAPTER    HI. 


THE   POPE   AND    HIS    SOVEREIGNTY. 

THE  title  "  pope,"  now  commonly  applied  to  the  bishop  of 

Rome,  as  the  head  of  the 
Roman  Catholic  church,  is 
only  a  different  English  form 
of  the  familiar  word  "  papa  " 
(==  father)  —  a  word  which  is 
found  in  the  Latin  and  vari- 
ous other  languages  as  well  as 
in  the  English.  This  title 
"  papa "  was  applied  by  the 
early  ecclesiastical  writers  to 
any  bishop,  and  is  now  a  com- 
mon designation  in  the  Greek 
church  for  a  priest;  but  in 
the  Roman  Catholic  church  it 
is  applied  exclusively  to  the 
bishop  of  Rome,  according  to 
an  order  of  Gregory  VII.,  A. 
D.  1075.  The  pope  is  often 
styled  "  holy  father,"  or  "  his 
holiness,"  likewise,  "  Roman 
pontiff,"  or  "  sovereign  pon- 
tiff'— a  title  borrowed,  as  the 

THE  POPE  IN  HIS  PONTIFICAL  DRESS.  ,   •  -     ,,  />,  -If 

catechism  of  the  Council  of 

Trent  allows,  from  the  pontiffs  or  chief  priests  of  pagan  Rome. 
Gregory  I.  styled  himself  "  servant  of  the  servants  of  God," 
and  his  successors  still  use  this  as  an  official  designation ;  but 


120  THE  POPE  AND   HIS  SOVEREIGNTY. 

they  do  not  so  much  imitate  him  in  his  maintaining  that  the 
title  "  universal  bishop  "  is  "  profane,  anti-christian,  and  in- 
fernal." The  pope  is  officially  declared  to  be  "  the  successor 
of  the  blessed  Peter,"  and  "  the  true  vicar  of  Jesus  Christ." 
The  "  holy  see "  or  the  "  holy  apostolic  see  "  denotes  the 
bishopric  of  Rome  or  the  papacy,  and  figuratively  the  pope, 
who  is  the  occupant  of  this  office. 

The  pope  has  been  for  many  ages  both  a  spiritual  and  a 
temporal  sovereign.  His  spiritual  sovereignty  or  primacy  is 
claimed,  as  already  indicated,  in  virtue 
of  his  being  the  rightful  successor  of 
"  St.  Peter,  the  prince  of  the  apostles." 
The  constant  appeal  in  support  of  this 
position  is  to  the  words  of  the  Lord 
Jesus  in  Mat.  16  :  18,  19  : 

<%  And  I  say  also  unto  thee,  that  thou  art 
Peter,  and  upon  this  rock  I  will  build  my 

POPE'S  TIARA  AND  KEYS.-    ^^      ^    ^  Q{  j^j    ^j    ^ 

VIGNETTE    OF  . 

THB   ROMAN   BREVIARY.        Val1    aSalI1St     *        Alld    I  Wl11    %"'*    U"tO  the° 

the   keys   of  the   kingdom  of  heaven :  and 

whatsoever  thou  shalt  bind  on  earth  shall  be  bound  in  heaven :  and 
whatsoever  thou  shalt  loose  on  earth  shall  be  loosed  in  heaven." 

Protestants  believe  this  passage  fulfilled  in  Peter's  being  the 
first  to  preach  the  gospel,  or  open  the  kingdom  of  heaven,  to 
both  Jews  and  Gentiles  (Acts  2 :  14-40.  10  :  1-11 :  18.  15  : 
7-11,  <fec.).  They  maintain  that  other  apostles  are  just  as 
truly  the  foundation  of  the  church  as  is  Peter  (Eph.  2 :  20. 
Rev.  21:  14),  and  have  just  as  much  authority  over  the 
church  (Mat.  20  :  20-26.  23 :  8.  2  Cor.  11 :  5.  Gal.  2  :  11)  ; 
that  the  power  of  binding  and  loosing  (=  of  retaining  and 
remitting  sins,  of  declaring  sentence,  of  exercising  church- 
discipline)  is  given  to  the  apostles  and  the  disciples  in  a 
church  just  as  truly  as  to  Peter  (Mat.  18 :  1,  15-18.  John 
20 :  23)  ;  that  at  the  election  of  Matthias  to  the  vacant 
apostleship,  which  took  place  at  Peter's  suggestion,  the  two 
candidates  appear  to  have  been  nominated  by  the  whole  body 


TSE  POPE  AND   HIS   SOVEREIGNTY.  121 

of  the  disciples,  certainly  not  by  Peter  alone,  nor  probably  by 
the  apostles  alone,  while  the  appointment  was  "by  lot,"  i.  e., 
by  divine  selection  (Acts  1 :  15-26  ;  compare  Prov.  1C  :  33)  ; 
that  in  the  ecclesiastical  meeting  at  Jerusalem,  where  Peter 
was  present  and  took  part,  it  was  evidently  not  Peter,  but 
James,  who  presided  and  shaped  the  decision  (Acts  15 :  G— 29)  ; 
that  no  one  has  the  right  to  be  a  lord  over  God's  heritage,  i.  e., 
the  church  (1  Pet.  5:3);  that  neither  in  the  epistles  of  Peter 
(1  Pet.  1:  1.  5:  1.  2  Pet.  1:1),  nor  in  the  epistle  to  the 
Romans,  nor  in  any  other  scripture  given  by  inspiration  of 
God,  is  the  alleged  supremacy  or  authoritative  primacy  of 
Peter  to  be  found ;  that  it  is  nowhere  taught  by  any  teacher 
sent  of  God,  that  the  church  of  Rome  is  either  better  or  more 
honorable  than  other  churches,  or  its  bishop  more  closely  con- 
nected either  with  Peter  or  with  Peter's  Divine  Master  than 
any  church  which  takes  the  bible  alone  for  an  infallible  and 
sufficient  guide  in  religious  faith  and  practice.  Protestants 
believe  that  the  honorable  church  —  the  church  against  which 
"  the  gates  of  hell  shall  not  prevail " —  is  one  whose  members 
search  the  scriptures  daily  (Acts  17:  11),  and  do  not  teach 
for  doctrines  the  commandments  of  men  (Mat.  15  :  9).  In  a 
word,  Protestants  believe  that  the  Roman  church  of  the  present 
day  neither  rests  on  "  the  blessed  Peter,"  nor  derives  a  shadow 
of  authority  from  him. 

The  question,  "  was  Peter  in  Rome  and  bishop  of  the  church 
there  ?  "  must  be  answered  in  the  affirmative  by  those  who 
support  the  papacy.  Many  Protestants  also  give  a  general 
answer  in  the  affirmative,  while  others  answer  both  parts  of 
the  question  decidedly  in  the  negative.  A  negative  answer  to 
either  part  of  the  question  takes  away  the  foundation  of  the 
Roman  Catholic  system;  but  an  affirmative  answer  to  both 
parts  does  not  endanger  Protestantism,  nor  involve  any  renun- 
ciation of  its  principles. 

The  common  Roman  Catholic  account — derived  from  Euse- 
bius,  bishop  of  Cesarea,  who  lived  about  A.  D.  270-340 — makes 
Peter  to  have  been  bishop  of  Antioch  seven  years,  and  then 


122  THE   POPE  AND   HIS  SOVEREIGNTY. 

for  25  years  (A.  D.  42-67)  bishop  of  Rome.  We  will  here 
use  the  words  of  Dr.  Brandes's  "  Rome  and  the  Popes,"  as 
translated  by  Rev.  W.  J.  Wiseman,  and  published  by  "  Ben- 
ziger  Brothers,  Printers  to  the  Holy  Apostolic  See,  New  York 
and  Cincinnati,  1868  :  " 

"  The  best  authorities  that  have  reached  us  on  the  subject  of  early 
Christian  Rome  place  St.  Peter's  first  arrival  in  the  capiial  in  the  year 

42,  or  about  the  early  part  of  the  reign  of  Claudius A 

short  time  after  founding  the  church  in  Rome,  St.  Peter  left  the  city, 
giving  charge  of  the  congregation  in  his  absence  to  Linus  and  Cletus. 
He  did  not  return  till  the  year  64.  Nero  was  then  emperor,  and 
during  his  reign  it  was  that  the  first  storm  of  persecution  burst  over 

the  Roman  church In  view  of  his  approaching  death,  the 

Prince  of  the  Apostles  was  careful  to  provide  a  successor  for  the  high 
offic  e  of  Chief  Bishop.  Accordingly,  in  addition  to  those  already  con- 
secrated, he  elevated  Clement,  his  own  disciple,  to  the  episcopal 

dignity Pt-ter  was  taken  to  the  place  of  execution,  either  on  the 

Janiculum  or  on  the  Vatican  hill.  Tradition  is  divided  as  to  which  of 
these  two  spots  it  was  on  which  he  suffered.  For  the  rest  both  are 

very  near  each  other He  was  nailed  to  the  cross,  and 

according  to  the  most  reliable  traditions  was,  at  his  own  request,  cruci- 
fied with  his  head  downwards.  1  he  generally  received  authorities  say 
that  his  death  took  place  in  the  year  67." 

In  regard  to  the  correctness  of  this  Roman  Catholic  tradi- 
tion, Rev.  Philip  Schaff,  D.  D.,  a  distinguished  Protestant 
historian  of  the  church,  and  an  advocate  of  Peter's  labor  and 
martyrdom  in  Rome,  declares,  "  This  view  contradicts  the 
plainest  facts  of  the  New  Testament,  and  cannot  stand  a 
moment  before  the  bar  of  criticism."  Dr.  Schaff  maintains 
that  the  Acts  of  the  Apostles,  which  fully  describe  Peter's 
earlier  labors,  do  not  allow  his  departure  from  Palestine  before 
his  imprisonment  by  Herod  Agrippa  at  Jerusalem  A.  D.  44 
(Acts  12:  3-17),  thus  cutting  off  both  the  whole  of  his 
assumed  bishopric  at  Antioch,  and  the  beginning  of  that  at 
Rome.  So  far  as  the  history  in  the  Acts  of  the  Apostles  is 
concerned,  Peter  might  have  visited  Rome  after  his  escape 


THE  POPE  AND  HIS  SOVEREIGNTY.  123 

from  Herod's  prison,  when  he  "went  into  another  place  " 
(Acts  12:  17),  and  does  not  reappear  till  the  consultation  of 
the  apostles  and  elders  in  Jerusalem,  which  is  variously 
assigned  to  A.  D.  50,  51,  52,  or  53.  But  Paul's*  utter  silence 
respecting  him  in  the  epistle  to  the  Romans  (written  about 
A.  D.  58),  and  Luke's  omission  of  all  mention  of  him  in  the 
account  of  Paul's  arrival  and  stay  at  Rome  (Acts  28  :  15-81), 
render  it,  to  say  the  least,  highly  improbable  that  Peter  had 
been  -in  Rome  for  any  length  of  time  up  to  this  last  date, 
A.  D.  63.  Peter,  indeed,  was  rebuked  by  Paul  at  Antioch 
after  the  consultation  at  Jerusalem  (Acts  15:  1-35.  Gal.  2: 
1-11)  :  and  he  makes  no  mention  of  Rome  in  either  of  his 
epistles,  unless  the  "  Babylon,"  from  which  he  wrote  his  first 
epistle  (L  Pet.  5:  13),  is  Rome,  and  not  the  Babylon  on  the 
Euphrates,  where  the  Jews,  whose  apostle  he  was,  were  nu- 
merous. It  is  probable,  though  the  various  ancient  authorities 
are  either  not  definite,  or  else  not  consistent  in  their  particu- 
lars with  one  another  or  with  the  New  Testament,  that  the 
apostle  Peter  came  to  Rome  after  A.  D.  63,  and  after  a  stay, 
possibly  of  a  year,  suffered  martyrdom  there  under  Nero  be- 
tween A.  D.  63  and  A.  D.  68.  But  as,  according  to  the  Protest- 
ant view,  it  was  essential  for  one  to  have  seen  the  Lord  Jesus 
in  order  to  be  an  apostle  (Lk.  6 :  13.  Acts  1 :  21,  22.  10  : 
39-41.  1  Cor.  9:  1,2.  13:  8-10),  neither  Peter  nor  any 

*  If  the  apostle  Peter  had  been  the  founder  of  the  church  in  Rome,  it  is  incon- 
ceivable that  the  apostle  Paul,  who  must  have  known  the  fact,  and  was  ever  ready 
to  give  due  honor  to  others,  should  have  made  no  mention,  in  his  epistle,  cither  of 
an  organized  church,  or  of  Peter,  its  alleged  founder.  Paul  makes  special  mention, 
in  the  16th  chapter  of  his  epistle,  of  the  names  and  labors  of  Priscilla  and  Aquila, 
of  Mary  and  Urbane,  of  Trypheua  and  Tr\  phosa  and  Persis,  and  of  "  all  the  saints ;" 
but  he  says  nothing  of  a  church,  bishop,  deacon,  or  apostle  as  having  or  having  had 
up  to  that  time  any  connection  with  Rome.  He  evidently  regarded  the  Romans  as 
needing  apostolic  instruction,  and,  much  as  he  avoided  building  on  another  man's 
foundation  (Rom.  15:  20),  he  had  no  suspicion  that  he  was  offering  a  slight  to 
"  the  prince  of  the  apostles,"  or  intermeddling  with  the  affairs  of  his  diocese,  either 
when  he  wrote  the  epistle  to  the  Romans,  or  when  he  signified  his  desire  to  go  and 
labor  among  them  that  he  might  have  some  fruit  among  them  also,  even  as  among 
other  Gentiles  (Rom.  1 :  13). 


124  THE  POPE  AND   HIS  SOVEREIGNTY. 

other  apostle  could  have  any  series  of  successors  in  his  pecu- 
liar office.  Further,  as  "  bishop"  (=  "overseer")  and  "elder" 
(=  presbyter)  are  in  the  New  Testament  applied  to  the  same 
persons  (Acts  20  :  17,  18,  28.  Tit.  1  :  5,  7.  1  Pet.  5  :  1,  2 
[in  this  last  verse  "  taking  the  oversight,"  or  literally  being 
bishops,  is  made  the  duty  of  the  "  elders,"  as  of  Peter,  in  verse 
1]),  therefore  "  elders,"  or  ordinary  ministers  who  preach  the 
gospel  of  Christ,  are  at  least  as  truly  successors  of  the  apostles 
as  any  who  are  called  "bishops"  in  these  days,  whether  at 
Rome  or  in  any  other  part  of  the  world.  The  distinction  be- 
tween "bishops"  and  "elders"  belongs  to  a  post-apostolic 
age,  as  scholars  and  divines  of  all  religious  denominations  now 
agree.  A  presiding  elder  or  bishop  naturally  gained  or  as- 
sumed authority  over  other  elders,  his  equals  in  office ;  and 
the  presiding  elder  or  bishop  of  a  leading  city-church  gained 
the  preeminence  over  other  elders  or  bishops  in  his  neighbor- 
hood or  district  or  province  ;  and  thus  by  degrees  and  almost 
imperceptibly  a  hierarchy  arose.  Jerusalem,  Cesarea,  Anti- 
och,  Ephesus,  Rome,  Alexandria,  Constantinople,  were  great 
centers  of  Christianity,  or  great  cities  of  the  empire,  or  both ; 
and  hence  their  bishops  became  archbishops,  metropolitans, 
and  patriarchs,  and  those  of  Rome  and  Constantinople  became 
universal  bishops  or  popes.  Ellendorf,  a  German  scholar 
of  the  present  age,  after  an  elaborate  historical  examination, 
deduces  the  conclusion  that  "  there  was  no  mention,  in  the 
first  three  centuries  after  Christ,  of  a  Roman  primacy,  or 
of  a  central  government  of  the  Catholic  church  of  Rome  ; 
that  the  Roman  bishops  did  not  yet  exercise  a  single  one 
of  those  prerogatives  which  to-day  form  the  primacy ;  but 
that  gradually  those  false  historical  views  of  the  bishopric 
of  Peter,  of  the  see  of  Rome,  and  of  the  succession  of  the 
Roman  bishops  in  Peter's  bishopric,  came  into  circulation, 
upon  which  the  primacy  finally  erected  itself."  In  process 
of  time  the  pope  has  been  authoritatively  declared  by  general 
councils  to  be  not  only  "  the  successor  of  the  blessed  Peter," 
but  also  "  the  true  vicar  of  Jesus  Christ,  the  head  of  the  whole 


THE  POPE  AND   HIS  SOVEREIGNTY.  125 

church,  and  the  father  and  teacher  of  all  Christians."  "  Both 
the  name  and  the  works  of  God  have  been  appropriated  to  the 
pope,"  says  Rev.  Dr.  Edgar,  "  by  theologians,  canonists,  popes, 
and  councils."  In  the  4th  session  of  the  5th  Lateran  council, 
December  10,  1512,  and  with  the  approbation  of  the  council, 
Christopher  Marcellus  thus  publicly  addressed  the  pope  in  the 
name  of  the  church :  "  Thou  art  pastor,  thou  physician,  thou 
governor,  thou  supporter,  thou  in  fine  another  God  on  the 
earth."  According  to  Innocent  III.,  "  the  pope  holds  the  place 
of  the  true  God."  The  canon  law,  in  the  gloss,  denominates 
the  pope  "  our  Lord  God  " ;  and  the  canonists  say  that  "  the 
pope  is  the  one  God,  who  has  all  power  in  heaven  and  in 
earth."  The  canon  law  also  declares  that  "the  pope  has  the 
plenitude  of  power  and  is  above  right;"  "he  changes  the  sub- 
stantial nature  of  things,  for  example,  by  transforming  the 
unlawful  into  lawful."  The  Protestant  is  reminded  of  the  an- 
cient words  of  the  inspired  prophet,  "  "Woe  unto  them  that 
call  evil  good,  and  good  evil ;  that  put  darkness  for  light,  and 
light  for  darkness  "  (Is.  5  :  20)  !  and  of  those  words  which  our 
Savior  himself  pronounced,  "  If  the  blind  lead  the  blind,  both 
shall  fall  into  the  ditch"  (Mat.  15  :  14). 

The  temporal  as  well  as  the  spiritual  authority  of  the  pope 
has  grown  up  by  degrees.  Peter,  a  true  disciple  of  Him  who 
had  not  where  to  lay  his  head  (Lk.  9:  58),  and  whose  king- 
dom is  not  of  this  world  (John  18 :  36),  traveled  about  with 
his  wife  from  place  to  place  in  his  missionary  labors  (1  Cor.  9 : 
5),  and  was  brought  with  other  apostles  before  kings  and  gov- 
ernors for  Christ's  sake  (Mat.  10:  18),  but  neither  had  nor 
claimed  any  temporal  power.  While  the  Roman  empire  con- 
tinued to  be  heathen  and  persecuting,  Christianity  was  a  dis- 
qualification for  office,  and  Christian  bishops,  especially,  could 
have  no  preeminence  in  earthly  jurisdiction.  But  after  Chris- 
tianity became  the  state  religion,  there  was  a  change.  Con- 
stantine  (A.  D.  312)  gave  to  the  Christian  clergy  the  privilege 
which  the  heathen  priests  had  enjoyed,  of  exemption  from 
burdensome  municipal  services.  Afterwards,  the  Christian 


126  THE  POPE   AND   HIS   SOVEREIGNTY. 

emperors  confirmed  the  decisions  of  the  bishops  in  ecclesiasti- 
cal affairs,  and  as  chosen  umpires  in  civil  controversies.  Jus- 
tinian gave  to  the  bishops  civil  jurisdiction  over  the  clergy, 
monks,  and  nuns ;  also  the  oversight  of  morals  and  the  care 
of  the  unfortunate,  with  a  supervision  over  the  character  of 
magistrates. 

The  bishops  of  Rome  increased  greatly  in  political  conse- 
quence as  the  emperors  of  the  East,  hard  pressed  by  the  Sara- 
cens, left  to  them  in  the  7th  and  8th  centuries  the  principal 
charge  of  defending  Rome  and  other  parts  of  Italy  against  the 
Lombards.  The  controversy  in  the  8th  century  respecting 
image-worship  brought  the  Romans  under  their  bishop  into  a 
state  of  rebellion  against  the  emperor  of  the  East,  without, 
however,  effecting  a  complete  separation  at  the  time.  Pepin 
of  France,  having  consulted  the  Roman  pontiff  in  A.  D.  751 
about  his  assuming  the  title  of  king  and  received  a  favorable 
answer,  which  was  followed  in  A.  D.  754  by  his  being  anointed 
king,  and  also  constituted  by  the  pope  "patrician"  (==  gov- 
ernor) of  Rome,  repaid  the  favor  in  A.  D.  755  by  constituting 
the  pope  "  patrician "  of  the  exarchate  of  Ravenna  and  the 
Pentapolis,  which  he  had  wrested  from  the  Lombards,  and 
which,  together  embracing  a  territory  of  about  150  miles  in 
length  upon  the  Adriatic  south  of  the  Po,  with  a  breadth  of 
60  to  80  miles  back  to  the  Apennines,  he  gave  "  to  the  Holy 
church  of  God  and  the  Roman  republic." 

Both  Pepin  and  the  popes  of  his  time  tacitly  acknowl- 
edged the  supremacy  of  the  Greek  emperor  at  Constantinople. 
Charlemagne,  after  destroying  the  Lombard  kingdom  in  A.  D. 
774,  confirmed  and  enlarged  his  father's  gift  of  the  exarchate 
and  Pentapolis  "  to  the  Holy  church  of  God  and  the  Roman 
republic,"  taking  himself  the  title  of  "  Patrician  of  the  Ro- 
mans," and  being  crowned  by  the  pope  emperor  of  the  West 
at  Rome  in  A.  D.  800.  In  regard  to  these  gifts  by  Fepin  and 
Charlemagne  there  has  been  much  controversy.  Charlemagne 
certainly  afterwards  exercised  in  Italy  all  imperial  rights,  even 
in  ecclesiastical  matters;  and  the  popes,  who  assumed  the 


THE   POPE   AND   HIS   SOVEREIGNTY.  127 

rights  of  the  former  exarch  and  also  of  the  patrician  of  Rome, 
were  obliged  to  take  an  oath  of  fidelity  to  the  emperor  as  their 
lord  and  judge.  Charlemagne's  successors  also  maintained 
their  civil  rights  as  lords  over  the  duchy  of  Rome  and  the 
exarchate  and  the  pope,  and  gave  their  legal  sanction  to  the 
consecration  of  the  pope,  who  was  elected  by  the  votes  of  the 
clergy  and  people  of  Rome.  But  in  the  troubled  reigns  of 
these  weak  rulers  the  pope's  power  increased,  and  the  opinion 
became  established  that  the  imperial  dignity  was  communi- 
cated by  the  pope. 

About  the  middle  of  the  9th  century  appeared  the  spurious 
"  Isidorian  decretals "  (professedly  decrees  of  early  popes, 
<fec.),  on  which  were  founded  the  pope's  pretensions  to  universal 
sway  in  the  church ;  while  the  pretended  "  donation  of  Constan- 
tine,"  a  forgery  of  earlier  date,  was  also  published  with  these, 
to  establish  an  earlier  right  of  the  popes  than  that  derived 
from  the  gifts  of  Pepin  and  Charlemagne,  and  also  to  justify 
the  right  of  the  popes  to  crown  the  emperors.  Rome  about 
these  times  was  often  in  a  state  of  anarchy,  the  government 
fluctuating  between  a  democracy  and  the  power  of  the  great 
feudal  families.  Some  of  these  families  influenced  the  elec- 
tion of  the  popes,  as  in  the  10th  century,  when  the  licentious 
Theodora,  her  daughter  Marozia,  and  Marozia's  son  Alberic, 
controlled  Rome,  and  from  A.  D.  904  to  A.  D.  963  placed  and 
kept  their  lovers  and  children  in  the  holy  see.  Alberic's  son 
Octavian,  on  becoming  pope  at  the  age  of  19,  took  the  name 
of  John  XII.,  and  thus  introduced  the  custom,  still  prevalent, 
according  to  which  the  pope  changes  his  name  on  his  election. 
"  In  the  person  of  this  grandson  of  Marozia,"  says  the  Ro- 
man Catholic  Dr.  Brandos,  "  the  papacy  was  reduced  to  its 
deepest  degradation,  and  Rome  to  the  lowest  depth  of  dishonor 
and  humiliation."  John  XII.  was  formally  deposed  by  a  council 
for  his  licentiousness  and  other  crimes ;  but  the  papal  succes- 
sion became  now  very  unsettled,  the  appointment  of  a  pontiff 
being  made  sometimes  through  or  with  the  influence  of  the 
emperor  of  Germany,  and  sometimes  in  opposition  to  it.  In 


128  THE   POPE   AND    HIS   SOVEREIGNTY. 

April,  1059,  by  the  decree  of  a  Roman  synod  the  election  of 
pope  was  committed  to  the  college  of  cardinals,  who  are  de- 
scribed in  Chapter  V. 

Though  during  these  troubles  the  papal  power  itself  had 
been  increasing,  the  pontificate  of  Gregory  VII.  (1073-1085) 
marks  an  era  in  the  history  of  the  popes.  From  1049  till  his 
death,  Hildebrand  (for  this  was  his  name  before  he  became 
pope)  was  the  mainspring  of  the  Roman  hierarchy.  He  was 
a  carpenter's  son,  born  at  Soano  in  Tuscany,  educated  at  Rome, 
then  a  monk  at  Cluny  in  France,  and  subsequently  prior  of  an 
abbey  at  Rome,  which  he  soon  raised  to  a  high  rank.  Under  his 
guidance  were  begun  in  the  time  of  Leo  IX.  the  struggles  to 
make  the  hierarchy  independent  of  the  civil  power.  On  being 
elected  pope,  he  waited  till  his  election  was  ratified  by  the 
emperor  Henry  IY.  before  he  entered  on  his  pontificate. 
He  at  once  made  new  demands  on  the  western  kingdoms  ;  but, 
in  order  to  cut  off  the  dependence  of  the  church  on  laymen,  he 
aimed  especially  at  abolishing  the  marriage  of  priests  (which 
he  classed  with  fornication)  and  simony,  against  both  of  which 
practices  he  obtained  decrees  of  a  council  at  Rome  in  1074. 
Violent  agitations  now  arose  in  all  countries ;  but  the  decrees 
ordering  a  vow  of  celibacy  at  ordination  and  forbidding  the 
married  priests  to  enter  the  church,  so  far  prevailed  as  to  be  at 
least  publicly  adopted.  At  a  second  council  held  in  1075,  lay 
princes  were  entirely  forbidden  to  invest  with  any  spiritual 
office,  five  of  the  emperor's  privy  counselors  were  excommu- 
nicated for  simony,  and  the  king  of  France  was  threatened  with 
the  same  punishment.  The  emperor  paid  no  regard  to  the 
pope's  councils  and  their  decrees ;  and  the  pope  summoned  him 
to  Rome  to  answer  the  charges  made  against  him  by  his  disaf- 
fected vassals.  Henry  assembled  a  convention  of  bishops  and 
others  at  Worms  which  deposed  Gregory.  Gregory  assembled 
a  council  at  the  Latcran  in  1076,  in  which  he  excommunicated 
Henry,  declared  him  deposed  from  the  thrones  of  Germany 
and  Italy,  and  his  subjects  released  from  their  oath  of  allegi- 
ance. But  the  Germans,  ready  for  revolt,  assembled  a  diet 


THE  POPE   AND   HIS  SOVEREIGNTY.  129 

to  elect  a  new  emperor ;  and  Henry,  now  frightened,  set  off 
for  Italy  in  January,  1077 ;  and  after  waiting  for  three  days, 
barefooted  and  in  a  penitent's  garb,  in  an  outer  court  of  the 
castle  of  Canossa  in  Lombardy,  he  was  admitted,  on  the  fourth 
day,  into  Gregory's  presence,  and  after  a  humble  confession 
received  absolution,  but  not  restoration  to  his  kingdom,  the 
pope  referring  him  to  a  general  diet.  Henry,  however,  re- 
sumed his  regal  character,  took  up  arms,  and  in  October,  1080, 
defeated  and  mortally  wounded  Rudolph,  duke  of  Suabia,  who 
had  been  elected  emperor  in  his  stead,  and  who  was  after  a 
while  supported  by  Gregory  with  another  sentence  of  excom- 
munication against  Henry.  Henry  then  went  into  Italy,  re- 
peated his  deposition  of  Gregory,  caused  Guibert,  archbishop 
of  Ravenna,  to  be  elected  pope  by  the  name  of  Clement  III., 
entered  Rome  in  1084,  and  took  possession  of  the  most  impor- 
tant positions,  except  the  castle  of  St.  Angelo  where  Gregory 
was.  Guibert  was  publicly  consecrated  pope,  and  crowned 
Henry  in  St.  Peter's.  Gregory  afterwards  assembled  another 
council,  again  excommunicated  Henry  and  his  pope,  but  died 
in  exile  at  Salerno,  May  25,  1085.  Gregory  destroyed  the 
independence  of  the  national  churches,  though  he  by  no  means 
fully  accomplished  his  object  during  his  lifetime.  By  a  consti- 
tution of  his,  first  enacted  by  Alexander  II. ,  every  bishop  must 
be  confirmed  by  the  pope  before  exercising  his  functions ;  and 
by  the  enforced  celibacy  of  all  the  clergy,  he  strengthened  still 
more  the  chain  which  bound  every  ecclesiastic  to  the  Roman 
see.  During  Gregory's  pontificate,  and  again  in  1102,  the 
Countess  Matilda,  with  whom  he  sustained  very  intimate  rela- 
tions, made  the  church  of  Rome  the  heir  of  all  her  estates  ; 
and  though  in  1116,  the  year  after  her  death,  the  emperor 
Henry  V.  took  possession  of  all  her  property,  this  donation 
made  an  important  addition  to  the  temporal  claims  of  the 
papacy.  The  crusades,  the  first  of  which  was  undertaken  at 
the  close  of  the  llth  century,  to  gain  possession  of  the  Holy 
Sepulchre  at  Jerusalem  for  the  Chiistians  in  Europe,  and,  to 

protect  the  Christians  in  the  East  against  the  persecutions  of 
9 


130  THE  POPE  AND  HI3  SOVEREIGNTY. 

the  Turks,  and  the  seventh  and  last  of  which  terminated  nearly 
two  centuries  later,  contributed  greatly  to  increase  the  power 
of  the  popes  in  Europe.  The  promulgation  of  "  the  canon  law," 
which  was  founded  upon  the  decrees  of  councils  and  the  re- 
scripts or  decretal  epistles  of  popes  in  answer  to  questions 
respecting  discipline  and  ecclesiastical  economy,  and  was  dur- 
ing the  12th  and  13th  centuries  arranged  and  digested  into  a 
regular  system  of  jurisprudence,  divided  into  titles  ancl  chap- 
ters, aided  still  further  to  establish  the  independence  and  su- 
periority of  the  ecclesiastical  power.  "  The  noonday  of  papal 
dominion,"  says  Hallam,  "  extended  from  the  pontificate  of 
Innocent  III.  inclusively  to  that  of  Boniface  VIII. ,  or,  in  other 
words,  through  the  13th  century.  Rome  inspired  during  this 
age  all  the  terror  of  her  ancient  name.  She  was  once  more 
the  mistress  of  the  world,  and  kings  were  her  vassals." 

Innocent  III.,  who  became  pope  in  1198,  was  the  first  pope 
who  really  formed  a  papal  temporal  state,  the  towns  of  Spoleto 
and  the  Marches  swearing  allegiance  to  the  see  of  Rome,  and 
the  magistrates  of  Rome  and  its  vicinity  being  likewise  brought 
into  subjection  to  the  pope.  But  the  Papal  State  was  not  con- 
solidated for  nearly  three  centuries  after  this,  though,  as  already 
related  in  Chapter  I.,  the  emperor  Rudolph  defined  the  states 
of  the  church  by  letters  patent  in  1278.  The  removal  of  the 
papal  see  for  70  years  (1305-1376)  from  Rome  to  Avignon  in 
France,  which  has  been  called  "  the  captivity  in  Babylon," 
tended  much  to  weaken  the  connection  between  the  states  of 
the  church  and  their  sovereign.  Avignon  was  indeed  pur- 
chased by  pope  Clement  VI.  in  1348  from  the  queen  of  Sicily, 
who  was  its  hereditary  sovereign  as  countess  of  Provence  ;  and 
the  sovereignty  of  Avignon  henceforward  belonged  to  the  popes 
till  the  French  seized  it  in  1791.  But  Rome  and  central  Italy 
were  a  prey  to  faction  and  anarchy,  while  the  popes  resided  at 
Avignon,  as  well  as  often  previously.  After  the  return  of  the 
popes  from  Avignon  in  1376,  the  government  of  the  pontifical 
states  was  generally  more  regular. 

But  now  a  new  trouble  arose.     On  the  death  of  Gregory 


THE  POPE   AND   HIS  SOVEREIGNTY.  131 

XI.  in  1378,  the  Roman  populace  demanded  of  the  cardinals, 
12  out  of  16  of  whom  were  French,  the  election  of  an  Italian 
to  the  pontificate.  The  intimidated  cardinals  accordingly  in 
April  elected  a  Neapolitan,  Bartolomeo  Prignano,  who  was 
crowned  hy  the  name  of  Urban  VI. ;  but  his  harsh  severity  and 
haughtiness  soon  alienated  the  cardinals,  who  withdrew  from 
Rome,  declared  the  election  invalid,  and  in  September  elected 
Robert  of  Geneva,  who  assumed  the  name  of  Clement  VII. 
Thus  began  "  the  great  schism  of  the  West,"  in  which  excom- 
munications, maledictions,  and  plots  were  freely  used  on  both 
sides.  Urban  remained  at  Rome,  and  was  acknowledged  by 
Italy  generally,  Germany,  England,  Swe'den,  Denmark,  Poland, 
and  Prussia  ;  Clement,  who  removed  to  Avignon,  was  acknowl- 
edged by  France,  Spain,  Scotland,  Sicily,  Savoy,  and  Cyprus. 
Urban,  through  the  votes  of  the  Italian  cardinals,  was  suc- 
ceeded at  Rome  by  Boniface  IX.  in  1389,  by  Innocent  VII..  in 
1404,  and  by  Gregory  XII.  in  1406  ;  while  Clement,  through 
the  votes  of  the  French  cardinals,  was  succeeded  at  Avignon 
by  Peter  de  Luna  or  Benedict  XIII.  in  1394.  All  efforts  to 
heal  the  schism  were  ineffectual ;  neither  of  the  rival  popes 
would  fulfill  his  promise  to  resign,  though  Benedict  was  kept  a 
prisoner  in  his  palace  at  Avignon  for  several  years ;  and  at 
length  the  cardinals  of  both  parties  summoned  a  general 
council,  which  met  at  Pisa  in  1409,  deposed  and  excommuni- 
cated both  Benedict  and  Gregory,  and  elected  a  new  pope, 
Peter  de  Candia  or  Alexander  V.,  who  soon  dissolved  the 
council.  Thus,  as  Benedict  and  Gregory  both  spurned  the  au- 
thority of  the  council,  there  were' three  rival  popes  instead  of 
two  ;  and  on  the  death  of  Alexander  at  Bologna  the  next  year, 
the  16  cardinals  who  were  present  in  that  city  chose  in  his 
stead  Balthasar  Cossa,  who  took  the  name  of  John  XXIII. 
John  summoned  a  general  council  which  met  at  Constance  in 
1414,  and  continued  its  sessions  for  four  years.  -  This  council  in 
1415  deposed  John  for  his  notorious  and  incorrigible  simony, 
spoliation  of  church-rights  and  property,  maladministration, 
detestable  immorality,  &c. ;  obtained  the  resignation  of  Gregory 


132  THE  POPE  AND   HIS  SOVEREIGNTY. 

the  same  year  ;  deposed  Benedict  in  1417,  though  he  claimed 
the  rights  of  a  pontiff  till  his  death  in  1423,  and  three  cardinals 
chose  ^Egidius  Mugnos  or  Clement  VIII.  to  succeed  him,  who 
did  not  abdicate  till  1429;  and  November  11, 1417,  chose  Otto 
Colonna,  who  assumed  the  name  of  Martin  V.,  and  who  was 
acknowledged  by  all  but  the  few  partisans  of  Benedict. 

Long  before  this  great  schism  of  the  West,  however,  a  great 
change  had  come  over  the  papacy.  The  historian  Hallam  dates 
the  sensible  decline  of  the  papacy  from  the  pontificate  of  Boni- 
face VIII.,  who  had  strained  its  authority  to  a  higher  pitch 
than  any  of  his  predecessors  by  forbidding  the  clergy  of  every 
kingdom  to  pay  any  sort  of  tribute  to  their  government  without 
the  pope's  special  permission,  and  plainly  declaring,  in  his  con- 
troversy with  the  French  king,  Philip  the  Fair,  that  the  king 
was  subject  to  him  in  temporal  as  well  as  spiritual  matters. 
Philip  ordered  the  pope's  bulls  to  be  publicly  burned  in  Paris, 
and  summoned  representatives  from  the  three  orders  of  his 
kingdom,  who  united  in  disclaiming  the  pope's  temporal  juris- 
diction. Benedict  XI.,  the  successor  of  Boniface,  rescinded 
the  bulls  of  his  predecessor,  and  admitted  Philip  the  Fair  to 
communion  without  any  concessions.  This  was  before  the  re- 
moval of  the  holy  see  to  Avignon — a  measure  which  gave  very 
general  offense  to  Europe.  The  covetousness  of  temporal 
sway  which  the  popes  manifested,  their  introduction  of  excom- 
munications and  interdicts  into  the  politics  of  Italy,  their  impli- 
cation in  the  dark  conspiracies  of  that  bad  age,  their  notorious 
profligacy  and  patronage  of  abuses,  all  aided  to  undermine  the 
veneration  with  which  the  popes  had  been  regarded  and  to 
diminish  their  high  authority.  The  renewed  attention  to  clas- 
sical learning  which  is  known  as  "  the  revival  of  letters,"  and 
the  invention  of  printing  at  Mayence  or  Mentz,  may  also  be 
mentioned  in  this  connection  as  events  of  the  15th  century 
which  had  an  important  influence  in  the  same  direction. 

The  pontificate  of  Eugene  IV.,  who  succeeded  Martin  V., 
was  especially  stormy.  He  banished  the  family  of  the  Colonna 
from  Rome,  and  had  a  bloody  contest  with  them ;  he  made  war 


THE  POPE  AND   HIS   SOVEREIGNTY.  133 

•upon  the  various  lords  of  the  Romagna,  and  ultimately  recov- 
ered a  considerable  portion  of  territory;  and,  above  all,  he  had 
a  protracted  struggle  with  the  council  of  Basle,  which,  sum- 
moned by  his  predecessor,  kept  up  its  sittings  from  year  to 
year,  broached  doctrines  in  opposition  to  the  papal  supremacy, 
and  was  dissolved  by  him  in  1437,  but  most  of  the  members, 
refusing  to  submit,  deposed  him,  and  he  in  turn  convoked  a 
new  council  at  Ferrara,  which  annulled  all  the  obnoxious  de- 
crees of  the  council  of  Basle,  while  he  launched  a  bull  of  excom- 
munication against  its  recusant  members,  who  elected  a  new 
pope  called  Felix  V.  Eugene  died  in  1447,  leaving  the  church 
schismatically  divided  between  himself  and  his  competitor 
Felix,  his  own  states  a  prey  to  war,  and  all  Europe  alarmed  at 
the  progress  of  the  Turkish  arms. 

By  the  extirpation,  under  Alexander  VI.,  about  1500,  of  the 
petty  tyrants  of  the  Marches,  and  by  the  conquest,  under  his 
successor,  Julius  II.,  of  Romagna,  Bologna,  and  Perugia,  the 
Papal  State  acquired  a  more  compact  form.  The  annexation 
of  Ferrara  in  1597,  of  the  duchy  of  Urbino  in  1632,  and  of  the 
duchy  of  Castro  and  Ronciglione  in  1650,  gave  to  the  States  of 
the  Church  their  largest  extent ;  and  over  them  the  pope  ruled 
as  an  independent  temporal  sovereign,  till  the  invasion  of  the 
French  under  Napoleon  Bonaparte  in  1797,  and  again  from 
1814  onward.  The  recent  territorial  changes  are  briefly  de- 
scribed in  Chapter  I. 

Only  a  few  of  the  44  popes  who  have  reigned  during  the 
last  four  centuries  can  here  be  particularly  noticed. 

Alexander  VI.  began  his  reign  at  the  age  of  61,  in  1492,  the 
year  in  which  Christopher  Columbus  discovered  America. 
Known  previously  as  the  rich  Roderic  Borgia  of  Valencia  in 
Spain,  he  had  been  made  cardinal  by  his  uncle  Calixtus  III. 
He  was  elected  pope  by  bribery,  and  had  at  that  time  five  ille- 
gitimate children,  whom  he  afterwards  used  every  means  to 
honor  and  enrich.  Of  these,  Cesar,  the  2d  son,  early  noted 
for  his  profligacy,  ability,  and  deep  cunning,  was,  while  very 
young,  made  a  cardinal  by  his  father  and  afterwards  duke  of 


134  THE  POPE  AND   HIS  SOVEREIGNTY. 

Valentinois  £or  Duke  Valentine)  oy  the  king  of  France.  Cesar 
was  suspected  of  the  murder  of  his  elder  brother,  with  whom 
he  and  his  father  were  joined  in  a  war  of  extermination  and 
plunder  against  the  Colonna,  Orsini,  aud  other  great  Roman 
families.  By  treachery  or  open  violence,  Cesar,  now  captain- 
general  of  the  Roman  church,  also  put  to  death  most  of  the 
lords  of  the  Romagna  and  seized  on  their  extensive  possessions, 
aiming,  with  the  pope's  countenance,  to  make  himself  sovereign 
of  Romagna,  the  Marches,  and  Umbria.  Alexander's  only 
daughter,  Lucretia,  having  been  divorced  from  her  first  hus- 
band, married  a  second,  whose  assassination  her  brother  Cesar 
is  supposed  to  have  procured,  and  then  a  third,  Alfonso  d'Este, 
son  of  the  duke  of  Ferrara.  The  licentiousness  of  the  court  of 
Alexander  VI.  and  the  general  demoralization  of  that  period, 
abundantly  certified  by  both  Catholic  and  Protestant  writers, 
almost  surpass  belief.  By  the  traffic  in  benefices,  by  the  sale 
of  indulgences,  by  the  exercise  of  the  right  of  spoils,  by  the 
taxes  for  the  Turkish  war,  by  the  murder  of  rich  or  trouble- 
some persons,  the  pope  sought  to  amass  money  to  support  the 
luxury  and  licentiousness  of  his  court  and  provide  treasures 
for  his  children.  But  he  died  in  1503  of  fever,  or,  as  most  his- 
torians allege,  of  poison  mixed  with  wine,  with  which  he  and 
his  son  Cesar  had  planned  to  destroy  a  rich  cardinal  at  a  ban- 
quet, but  which  by  mistake  they  had  taken  themselves.  Alex- 
ander VI.  was  an  able  but  unprincipled  man,  whom  Mosheim 
calls  "the  Nero  of  the  pontiffs;"  -while  Gieseler,  cold  and 
almost  unfeeling  in  his  thorough  accuracy,  simply  styles  him 
"  the  most  depraved  of  all  the  popes." 

Julius  II.,  nephew  of  Sixtus  IV.,  and  successor  of  Alexander 
VI.  after  the  brief  pontificate  of  Pius  III.,  was  a  haughty  and 
warlike  pontiff.  He  drove  out  Cesar  Borgia  from  the  Romag- 
na; then  turned  his  arms  against  the  Venetians,  and  joined  the 
league  of  Cambray  with  the  emperor  Maximilian,  Louis  XII.  of 
France,  and  Ferdinand  of  Aragon;  then  he  united  with  the  Vene- 
tians, Swiss,  Spaniards,  and  English  in  a  "  holy  league,"  and 
drove  the  French  out  of  Italy.  The  council  of  Pisa,  called  in 


THE  POPE  AND   HIS   SOVEREIGNTY.  135 

1511  by  some  of  the  cardinals  with  the  concurrence  of  Louis 
and  Maximilian  to  take  steps  towards  a  general  reformation  in 
the  church,  suspended  the  pope,  who  had  however  summoned 
the  5th  Lateran  council,  which  met  in  1512,  condemned  the 
Pisan  council,  sanctioned  the  unlimited  power  of  the  pope,  laid 
France  under  an  interdict,  <fec.  Julius  was  fond  of  the  fine 
arts,  and  laid  the  foundation  of  St.  Peter's  ;  but  he  died  in  the 
midst  of  his  plans  in  February,  1513. 

The  pontificate  of  Leo  X.  next  followed.  Belonging  to  the 
great  Medici  family  of  Florence,  made  a  cardinal  at  the  age 
of  13,  and  pope  at  37,  Leo  was  a  great  patron  of  learning  and 
the  arts,  unbounded  in  his  liberality,  an  accomplished  man  of 
the  world,  fond  of  splendor  and  luxury,  and  passionately  fond 
of  music.  He  kept  Rome  and  Florence  at  peace  during  his 
pontificate,  though  he  endeavored  to  unite  Christendom  against 
the  Turks,  and  to  expel  the  French  from  Italy.  In  order  to 
defray  his  large  expenses,  he  had  recourse  to  indulgences  (see 
Chapter  XIX.),  the  proceeds  of  which  were  to  be  applied  to 
the  building  of  St.  Peter's.  It  was  the  sale  of  these  indulgen- 
ces by  the  Dominican  monk,  John  Tetzel,  apostolic  commissary 
in  Germany,  that  roused  Martin  Luther  first  to  oppose  the 
abuses  of  indulgences  by  his  95  theses  which  were  nailed  to 
the  church-door  in  Wittemberg  on  the  31st  October,  1517. 
The  publication  of  these  theses,  which  were  rapidly  circulated 
by  the  printing-press,  and  the  controversy  which  followed,  led 
to  the  separation  of  Luther  from  the  church  of  Rome,  and  to 
the  Reformation  in  Germany  and  other  countries  of  Europe. 
Leo  at  first  paid  little  attention  to  the  controversy  which  Lu- 
ther had  enkindled  in  Germany ;  but,  after  ineffectual  attempts 
to  silence  him  or  induce  him  to  retract,  which  only  resulted  in 
increasing  the  number  and  strength  of  Luther's  friends,  eman- 
cipating them  from  papal  influence,  and  bringing  them  to  take 
the  Scriptures  as  the  only  rule  of  faith  and  duty,  the  pope,  on 
the  20th  of  June,  1520,  formally  excommunicated  Luther,  who, 
in  return,  on  the  10th  December  following,  publicly  burned  the 
pope's  bull  with  the  volumes  of  the  canon  law.  He  was  sum- 


136  THE  POPE  AND  HIS  SOVEREIGNTY. 

moned  by  Charles  V.,  the  newly-elected  emperor  of  Germany, 
before  the  imperial  diet  held  in  Worms  in  1521,  and  was  there 
placed  under  the  ban  of  the  empire  by  the  emperor ;  but  the 
protection  of  the  elector  of  Saxony  and  others,  and  the  commo- 
tion of  the  times,  prevented  his  being  harmed  or  essentially 
hindered  in  the  promulgation  of  his  doctrines.  The  Reforma- 
tion in  Switzerland  under  Zwingle  had  begun  as  early  as  1516 
independently  of  that  in  Germany;  and  from  these  and  other 
centers  the  Reformation  spread  so  that  for  the  last  two  or  three 
centuries  a  large  part  of  both  Europe  and  America  has  become 
Protestant.  But  Leo  X.,  whose  pontificate  marks  a  flourishing 
period  of  literature  and  the  arts  as  well  as  the  era  of  the  Re- 
formation, died  suddenly,  not  without  suspicion  of  poison,  on 
the  1st  of  December,  1521. 

At  the  beginning  of  the  present  century  Pius  VII.  was  the 
reigning  pope.  His  predecessor,  Pius  VI.,  having  died  in 
exile  at  Valence  in  France  in  August,  1799,  cardinal  Chiara- 
monti  was  chosen  by  the  conclave  at  Venice,  and  crowned 
there  by  the  name  of  Pius  VII.  in  March,  1800.  In  July, 
1800,  Pius  VII.  made  his  public  entry  into  Rome,  and  resumed 
the  government  of  part  of  the  States  of  the  Church.  In  Au- 
gust, 1801,  he  signed  a  concordat  with  Napoleon,  by  which  the 
Roman  Catholic  religion  was  established  as  the  state  religion 
of  France.  In  1804  he  crowned  Napoleon  at  Paris  as  em- 
peror. In  1805  the  French  troops  took  possession  of  Ancona, 
and  afterwards  of  other  places.  In  February,  1808,  Rome 
was  seized  by  the  French  ;  in  April  part  of  the  Roman  states 
were  annexed  to  the  kingdom  of  Italy ;  and  in  May  Rome 
with  the  rest  was  made  a  part  of  the  French  empire.  In  June, 
1809,  the  pope,  who  was  shut  up  with  his  guards  in  the  Quirinal 
palace,  issued  a  bull  of  excommunication  against  the  invaders, 
and  the  next  month  he  was  taken  prisoner  to  France.  On 
the  24th  of  May,  1814,  after  the  abdication  of  the  emperor, 
he  returned  to  Rome.  He  was  again  a  fugitive  for  a  short 
time  in  1815 ;  but,  after  Napoleon's  downfall  in  that  year, 
all  the  States  of  the  Church  were  restored  to  the  pope  by  the 


THE  POPE   AND   HIS   SOVEREIGNTY.  137 

congress  of  Vienna,  and  Pius  spent  the  rest  of  his  days  in 
Rome.  In  1816  lie  confirmed  the  suppression  of  feudal  im- 
posts, monopolies,  and  privileges,  abolished  every  kind  of  tor- 
ture, established  a  new  code  of  civil  administration,  and  made 
other  improvements  ;  but  he  restored  the  old  system  of  secret 
proceedings  in  criminal  matters  as  well  as  that  of  the  ecclesias-  4 
tical  courts.  He  also  took  vigorous  measures  to  extirpate  the 
banditti  of  the  Campagna.  He  died  in  consequence  of  a  fall, 
August  20, 1823,  at  the  age  of  81.  "  Pius  VII.  stands  promi- 
nent among  the  long  series  of  popes,"  says  the  Penny  Cyclo- 
pedia, "  for  his  exemplary  conduct  under  adversity,  his  truly 
Christian  virtues,  and  his  general  benevolence  and  charity." 

The  next  pope,  Leo  XII.,  was  much  more  imperious  than 
Pius  VII. ;  reestablished  the  right  of  asylum  for  criminals  in 
churches ;  reorganized  the  university  of  Rome ;  exerted  himself 
to  suppress  brigandage,  mendicity,  and  secret  societies  ;  re- 
formed the  administration  of  the  Papal  State  in  some  respects ; 
and  violently  denounced  Bible  societies.  He  died  in  February, 
1829,  at  the  age  of  69.  The  short  pontificate  of  his  successor, 
Pius  VIII.,  was  not  distinguished  by  anything  remarkable. 
He  died  at  the  close  of  1830. 

Gregory  XVI.,  who  was  chosen  pope  February  2, 1831,  a  few 
months  after  the  revolution  in  Paris,  which  overthrew  the  old 
Bourbon  dynasty  and  placed  Louis  Philippe  on  the  throne  of 
France,  was  troubled  from  the  very  beginning  of  his  reign  by 
insurrectionary  movements,  which  led  him  to  resort  more  than 
once  to  Austrian  intervention  to  suppress  them.  His  pontifi- 
cate was  sternly  conservative,  opposing  all  innovations  in  the- 
ology or  politics.  No  railroad  or  telegraph-line  could  be  con- 
structed in  the  States  of  the  Church  during  his  pontificate.  It 
is  said  that  under  him  300  persons  were  punished  capitally,  and 
30,000,  mostly  for  political  offenses,  were  imprisoned.  It  is 
also  credibly  reported  in  Kirwan's  Letters  to  Chief  Justice 
Taney  (u  Romanism  at  Home,"  p.  164),  that  this  pope  left  two 
illegitimate  daughters.  He  died  in  Rome,  June  1,  1846.  in 
the  81st  year  of  his_age. 


138 


THE  POPE   AND   HIS  SOVEREIGNTY. 


ARMS  OP  POPE  PIUS  IX.,  <fcC. 
VIGNETTE  OF  THE 

HUMAN    MISSAL. 


His  successor,  the  present  pope,  is  Pius  IX.,  originally  named 
Giovanni  Maria  (=  John  Mary)  Mastai  Ferretti.  He  was 
born  May  13, 1792,  at  Sinigaglia,  a  sea-port  on  the  Adriatic, 
nearly  150  miles  N.  N.  E.  of  Rome,  in  that  part  of  the  States 
of  the  Church,  which  for  the  last  ten 
years  has  been  incorporated  with  the 
kingdom  of  Italy.  While  his  predeces- 
sor, Gregory  XVI.,  was  the  son  of  a 
poor  baker  of  Belluno  and  was  classed 
as  a  conservative,  Pius  IX.  was  the  son 
of  an  Italian  count  and  was  classed  as 
a  liberal.  He  was  ordained  in  Decem- 
ber, 1818  ;  visited  Chili  in  1823  with  a 
papal  delegate,  and  spent  two  years  in 
preaching  and  teaching  at  Santiago ; 
became  president  of  the  hospital  of  St.  Michael  in  Rome  in 
1825 ;  was  made  in  1827  archbishop  of  Spoleto  where  he 
founded  an  orphan  asylum,  induced  4000  insurgent  refugees  to 
surrender  in  1831,  and  was  then  temporarily  civil  administrator 

of  two  provinces ; 
was  transferred  in 
1832  to  the  see  of 
Imola,  where  he 
founded  a  theolog- 
ical college,  or- 
phan asylums,  and 
a  house  for  female 
penitents ;  was 
made  cardinal,  reserved  in  petto,  December  22,  1839 ;  was 
published  cardinal  priest  of  Saints  Peter  and  Marcellinus, 
December  14,  1840 ;  was  chosen  pope  June  16,  and  crowned 
June  21,  1846.  He  published  on  the  16th  July  a  general  am- 
nesty to  political  offenders.  After  this  followed  reforms  in  the 
administration,  reduction  of  taxes,  concessions  to  railroads  and 
other  improvements,  the  organization  of  a  militia,  encourage- 
ment of  manufactures  and  agriculture,  &c.  In  November, 


AUTOGRAPH    OF   POPE   PIUS    IX. 


THE  POPE   AND   HIS   SOVEREIGNTY.  139 

1847,  he  summoned  a  council  of  state  composed  of  delegates 
from  the  provinces.  Europe  and  America  were  now  enthusi- 
astic over  his  liberal  course.  But  a  change  took  place  in  1848, 
which  was  a  year  of  revolutions  in  Europe,  the  year  in  which 
Louis  Philippe  of  France  was  dethroned,  and  most  of  the  sov- 
ereigns were  compelled  to  grant  or  to  promise  liberal  constitu- 
tions. Austria  had  repeatedly  crushed  liberalism  in  Italy,  and 
was  hated  as  the  impersonation  of  absolutism  and  tyranny. 
The  Italian  provinces  of  Austria  rose  in  rebellion,  and  were 
assisted  by  Sardinia;  the  Roman  people  sympathized  with 
them,  and,  dissatisfied  already  at  the  pope's  moderate  reforms, 
they  were  still  more  dissatisfied  at  his  unwillingness  to  join 
in  the  war  against  Austria.  The  pope  promised  a  liberal 
constitution,  and  appointed  Count  Rossi  minister  of  the  in- 
terior, with  the  charge  of  the  finances  and  police  ;  but  Count 
Rossi  was  assassinated,  November  15th,  at  the  door  of  the  coun- 
cil-chamber ;  and  the  pope,  besieged  in  the  Quirinal  palace  and 
forced  to  accept  a  radical  ministry,  escaped  thence  in  the  dis- 
guise of  a  simple  priest,  on  the  24th  of  November,  and  fled 
to  Gae'ta,  the  nearest  Neapolitan  sea-port.  There  he  was 
cordially  received  ;  and  there  and  at  Portici  near  Naples  he 
remained  a  year  and  a  half.  In  the  mean  time  the  Roman 
Republic  was  proclaimed,  and  the  pope  appealed  for  help  to 
the  Catholic  powers,  particularly  France,  Spain,  Austria,  and 
Naples  ;  with  their  aid  the  .republic  was  put  down,  and  the 
pope  returned  to  Rome,  April  12,  1850.  Since  this  time  he 
has  shown  no  tendency  to  liberalism.  His  restoration  of  the 
Roman  Catholic  hierarchy  in  England,  in  September,  1850, 
provoked  much  English  indignation,  and  led  to  a  parliamen- 
tary act  forbidding  his  bishops  to  assume  their  titles.  On  the 
8th  of  December,  1854,  he  solemnly  proclaimed  the  dogma  of 
the  immaculate  conception,  as  noticed  in  Chapter  II.  His  con- 
cordats with  Spain  in  1851  and  with  Austria  in  1855,  have 
since  been  set  aside  by  the  changes  in  those  countries.  In 
1859  and  1860  a  large  portion  of  the  territories  of  the  church 
were,  in  spite  of  his  protests  and  excommunication  of  the  in- 


140  THE  POPE  AND  HIS  SOVEREIGNTY. 

vaders  of  the  papal  rights,  annexed  to  the  kingdom  of  Italy ; 
and  in  1870  the  Italians  occupied  Rome,  and  thus  put  an  end 
to  his  temporal  sovereignty,  as  related  in  Chapter  I.  The  Vat- 
ican Council,  which  assembled  in  1869,  is  described  in  Chapter 
VI ;  and  the  decree  of  the  council  affirming  the  pope's  suprem- 
acy and  infallibility,  is  also  given  in  Chapter  II.  The  pontifi- 
cate of  Pius  IX.  has  been  distinguished  both  by  its  great 
length  and  by  its  great  events. 

Rev.  E.  E.  Hall,  who  during  a  protracted  residence  in  Italy 
had  special  advantages  of  knowing  something  of  the  private 
life  of  the  pope,  wrote  about  him  as  follows,  at  the  close  of  1862 : 

"  Though  in  these  days  he  is  a  very  public  character,  and  his  reign 
is  likely  to  mark  an  epoch  in  the  history  of  politics  and  religion  in 
Italy,  arid  though  as  a  public  administrator  he  may  have  much  to  vex 
him,  yet  as  an  old  bachelor  at  home  he  evidently  enjoys  life,  and  has  a 
'  good  time '  generally. 

"  It  must  be  known  as  preliminary,  that  the  private  apartments  of 
the  Vatican  are  very  beautiful  and  very  rich,  overloaded  with  gold  and 
silk.  There  are,  however,  occasionally  seen  a  few  painted  wooden 
chairs,  very  simple,  not  to  say  miserable  souvenirs  of  the  apostolic 
plainness  of  another  age.  The  same  may  be  said  of  the  Quirinal, 
Castel  Gandolfo,  and  all  other  pontifical  residences. 

"  The  pope  usually  rises  at  6  o'clock  in  the  morning ;  about  7  he 
says  mass  in  a  chapel  which  joins  his  sleeping  room.  The  cardi- 
nals and  Roman  bishops  generally  have  the  same  habit.  At  Rome, 
when  a  prelate  rents  a  furnished  apartment,  he  places  in  a  closet  a 
small  portable  altar,  where  he  says  mass.  In  many  of  the  apartments 
now  rented  to  strangers,  the  remains  of  these  temporary  altars  and 
vestiges  of  these  masses  are  found.  The  valet-de-chambre  makes  the 
responses  on  these  occasions :  for  the  pope,  this  valet  is  a  prelate,  a 
priest  or  a  deacon. 

"  In  the  Vatican  there  are  ten  private  valets-de-chambre : — the  most 
intimate  are  clashed  according  to  age,  passing  from  the  eldest  to  the 
youngest.  Monsignors  Stella,  de  Merode,  Talbot  (an  Englishman),  and 
Ricci,  are  the  four  persons  always  nenr  him.  They  keep  him  company, 
and  amuse  him,  and  make  him  laugh ;  which  is  not  a  difficult 
for  in  private  life  Pius  IX.  is  always  laughing  and  happy. 


THE   POPE   AND   HIS   SOVEREIGNTY.  141 

"At  8  o'clock  the  'holy  father'  takes  breakfast,  which  consists  of 
coffee  and  some  very  simple  accompaniments.  At  that  time  Monsignor 
Stella  alone  is  present ;  he  opens  the  correspondence,  reads  it  or  gives 
a  summary  of  it.  It  is  the  most  private  moment  of  the  day.  At  9 
o'clock,  breakfast  being  finished,  he  reads  his  private  correspondence. 
Then  Cardinal  Antonelli  comes  down  from  his  rooms  above  and  enters 
the  apartment  of  the  pope ;  he  is  very  gentle,  very  humble,  a  real 
treasure, — he  addresses  the  pope  sometimes  as  '  holy  father,'  sometimes 

*  most  blessed  father,' — he  praises  the  genius  of  the  pope  and  his  won- 
derful knowledge  of  affairs :  he  is  indeed  his  very  humble  servant. — 
This  political  conversation,  this  labor  of  the  king  and  the  minister,  con- 
tinues an  hour  or  two.      The  valets-de-chambre  sometimes   interrupt 
them ;  but  Antonelli  is  very  kind  with  them. ' 

"About  half  past  ten  or  eleven,  the  receptions  begin.  The  pope, 
dressed  in  white,  sits  in  a  large  arm-chair  with  a  table  before  him. — 
He  addresses  you  two  or  three  words  in  the  language  which  you  speak, 
if  it  is  French,  Italian,  or  Spanish ;  he  speaks  a  little  English,  but 
German  (the  language  of  Luther)  he  abhors,  and  an  interpreter  is 
necessary.  During  these  receptions,  he  sometimes  signs  requests  for 
indulgences,  which  are  presented  to  him  in  writing.  Some  of  these 
requests  are  conceived  in  the  most  consecrated  forms,  imploring  of  him 

*  indulgence  at  the  moment  of  death,  for  themselves,  their  children,  and 
other  relatives  to  the  third  generation.'     The  '  holy  father '  cheerfully 
complies  with  these  requests  ;  he  writes  at  the  bottom  of  the  petition — 
'  Fiat,  Pio  Nona '  [  =  Be  it  so,  Pius  IX.].     Since  the  late  political 
events  some  bring  him  money,  and  others  offer  him  letters  of  condolence. 
He  writes  at  the  bottom  of  such  letters  ;  '  Amphat  vos  Dominus  gratia, 
benedicat  te  Deus  et  tuam  familiam'    [  —  the  Lord  fill  you  with  grace, 
God  bless  thee  and  thy  family]. 

"At  2  o'clock  the  pontifical  dinner  comes  off.  The  pope  always 
dines  alone.  From  3  till  4  the  pope  sleeps.  Everybody  in  Rome 
sleeps  from  3  till  4.  If  you  ask  after  a  cardinal  at  that  hour,  the  reply 
is — '  His  eminence  sleeps.' 

•'  The  pope  does  neither  more  nor  less  than  other  people.  At  5 
o'clock  he  rides  out,  always  with  great  solemnity,  accompanied  by  the 
noble  guard  on  horseback,  by  valets  and  monsignors,  and  from  three 
bare  fingers  his  benedictions  fall  in  great  abundance.  About  7  the 

1  For  an  account  of  the  cardinals,  see  Chapter  V. 


142 


THE  POPE   AND   HIS   SOVEREIGNTY. 


pope  takes  supper,  and  then  takes  his  turn  at  the  billiard-table.     At  10 
o'clock  all  the  lights  of  the  Vatican  are  extinguished." 


THE  POPE   IN  HIS   STATE-CARRIAGE. 


The  Swiss  guards,  armed  with  spears  or  long  battle-axes  of 
an  antique  pattern,  and  wearing  a  peculiar  uniform  designed 
by  Michael  Angelo  and  described  as  "  an  astonishing  mixture 
of  black,  white,  red,  and  yellow,"  have  long  been  conspicu- 
ous attendants  on  the  pope  whenever  he  appeared  in  public, 
whether  in  services  at  St.  Peter's,  or  in  processions,  or  else- 
where. The  magnificent  state-carriage,  in  which  the  pope  has 
been  accustomed  to  ride  on  great  occasions,  is  called  by  Willis 
"  the  stage-coach  with  six  long-tailed  black  horses."  A  peni- 
tential or  devotional  procession,  in  which  the  pope  rode  in  1864 


TUB   POPE  AND   HIS  SOVEREIGNTY.  143 

through  the  streets  of  Rome  to  the  church  of  Santa  Maria 
sopra  Minerva,  surrounded  by  his  Swiss  halberdiers  and  French 
zouaves,  is  thus  described  by  Rev.  Dr.  Wylie,  who  was  an  eye- 
witness : 

"  First  of  all,  surrounded  by  gleaming  steel  and  prancing  steeds,  rode 
the  pope.  He  was  followed  by  the  carriages  of  his  ministers,  bedecked, 
like  that  of  their  master,  with  scarlet  trappings,  and  drawn  by  coal- 
black  horses.  Then  flowed  on,  in  one  long,  unbroken  procession,  all 
orders  of  regulars  and  seculars,  from  the  purple  prelate  to  the  cowled 
monk  and  the  white-veiled  nun.  The  show  was  enlivened  by  every 
variety  of  ecclesiastical  costume — the  black  robe  of  the  cure"  and  the 
white  alb  of  the  mass-priest,  the  brown  frock  of  the  Capuchin  and  the 
white  mantle  of  the  Carmelite.  Some  trod  daintily  in  slippers  gar- 
nished with  silver  buckles,  others  came  onward  with  naked  feet  thrust 
into  sandals.  Some  wore  gold  chains  on  their  breast,  others  had  their 
loins  begirt  with  hempen  cords.  Some  bore  candles,  others  carried 
little  crucifixes ;  some  chanted  hymns,  others  sung  a  low  dirge  or  wail, 
more  in  keeping  with  the  penitential  character  of  the  procession  and 
the  enjoined  exercises  of  the  day.  The  Minorites  formed  one  of  the 
most  striking  features  of  the  affair.  They  wore  a  mask  of  black  serge, 
which  enveloped  their  persons  from  head  to  foot,  and  left  no  part  of 
them  vL-ible  but  the  eyes,  which  glared  out  through  two  holes." 

Protestants  who  have  attended  mass  when  the  pope  is  pres- 
ent, have  repeatedly  testified  that  "  the  whole  service  was  the 
worship,  not  of  God,  but  of  the  pope."  Thus  Hon.  Daniel  D. 
Barnard,  who  visited  Rome  some. 40  years  ago  in  the  time  of 
Gregory  XVI.,  and  attended  the  service  at  the  Pauline  chapel 
in  the  Quirinal,  after  describing  the  entrance  of  the  cardinals 
through  the  ranks  of  the  Swiss  guards,  each  cardinal  having 
two  attendant  priests  to  bear  his  cap  and  the  train  of  his  robes, 
says  : 

"  "When  every  thing  was  ready,  the  pope  entered  from  the  palace  by 
a  private  door.  Before  him  marched  one  of  the  household  bearing  the 
golden  tiara,  for  he  wore  the  mitre.  He  was  followed  closely  by  two 
cardinals,  who  bore  the  train  of  his  robes,  and  he  was  attended,  on  en- 
tering, by  many  priests,  prelates  and  others,  alt  having  their  appropri- 
ate office — among  them  were  the  mace-bearers,  and  an  officer  bearing 


144  THE  POPE  AND  HIS  SOVEREIGNTY. 

the  dignified  appellation  of  the  Roman  senator.  At  the  moment  of  his 
entering,  12  officers  in  uniform,  all  young  noblemen,  with  drawn  swords, 
formed  a  semi-circle  around  the  door-way  of  the  chancel.  On  passing 
the  altar,  the  pope  stopped  to  kneel ;  one  attendant  taking  off  and  put- 
ting on  his  mitre,  others  adjusting  his  robes,  and  others  assisting  to 
ease  him  down  and  raise  him  up.  "When  the  pope  was  seated  on  his 
throne,  which  is  erected  on  the  side  of  the  chapel  near  the  altar,  the 
cardinals  began  a  procession,  and  presenting  themselves  before  him  in 
succession  had  the  honor  of  kissing  his  hand,  which  his  holiness  gra- 
ciously extends  to  each  in  turn,  covered,  however,  with  the  golden 
hem  of  his  garment.  After  this  ceremony  the  religious  exercises  are 
commenced.  The  officiating  priests  always  knelt  before  the  pope  at 
the  commencement  and  close  of  every  separate  service.  When  the 
pope  would  condescend  to  look  into  a  book,  it  was  held  before  him  by 
a  canon  kneeling.  Whenever  any  of  the  numerous  retinue  on  service 
had  occasion  to  pass  before  the  pope,  as  happened  almost  every  instant, 
it  was  never  done  without  kneeling.  Three  separate  times  incense  was 
offered  before  the  throne,  and  to  him  that  sat  upon  it.  A  canon  who 
was  entitled  to  this  inestimable  privilege  on  account  of  the  peculiar  part 
which  he  bore  in  the  ceremonies,  prostrated  himself  [at  full  length]  be- 
fore the  Vicegerent,  and  devoutly  kissed  his  red  slipper — which  was  as 
near  the  holy  toe  as  he  could  come.  The  same  thing  was  done  by  the 
monk  who  had  the  honor  to  preach  before  him,  immediately  before 
mounting  his  pulpit.  After  the  sermon,  a  priest  kneeled  before  the 
pope  and  prayed,  at  the  close  of  which  the  latter  rose  and  graciously 
bestowed  his  blessing  on  the  kneeling  multitude  around  him,  simply  by 
stretching  out  his  right  hand  and  shaking  the  benedictions  off  from  the 
ends  of  his  fingers.  High  mass  was  celebrated,  and  at  the  end  the 
pope  embraced  three  cardinals  with  a  Paxtecum  [=  peace  with  thee]? 
and  through  them,  by  the  same  form,  it  was  transmitted  to  the  rest  of 
the  cardinals.  The  pope  then  left  the  throne  and  the  chapel  with  the 
same  circumstance  with  which  he  had  entered,  and  immediately  made 
his  appearance  at  a  balcony  of  the  palace  which  looks  out  on  the  great 
square  of  Monte  Cavallo.  Ten  thousand  persons  were  assembled  in 
this  square,  including  soldiers,  and  the  whole  mass  dropped  instantane- 
ously on  their  knees,  as  his  holiness  presented  himself  at  the  window. 
In  this  position,  they  received  his  benediction,  shaken  off  in  the  same 
manner  as  before,  from  the  ends  of  his  holy  fingers — about  which^ 
blinded  I  suppose  by  heresy,  I  could  discover  nothing  remarkable,  ex- 


THE  POPE  AND   HIS  SOVEREIGNTY.  145 

cept  the  flashes  of  light  which  shot  out  from  a  brilliant  diamond  which 

he  sported  on  his  hand I  cannot  avoid  saying,  that  the  worship 

was  most  evidently  offered  vastly  more  to  the  pope  than  to  the  Deity." 

Rev.  Prof.  W.  S.  Tyler,  D.  D.,  of  Amherst,Mass.,  wrote  thus 
from  Rome  in  March,  1870  : 

"  The  present  pope  came  into  the  pontificate  a  quarter  of  a  century  ago 
pledged  by  his  antecedents  and  bound  by  circumstances  to  reform  and 
progress.  And  no  one  can  look  at  his  benignant  countenance  and  winning 
manners,  without  believing  that  he  is  by  nature  kindly  and  humane. 
But  power,  especially  ecclesiastical  power,  corrupts  the  best  of  men,  and 
the  papacy  was  stronger  than  all  the  good  intentions  of  Pius  Ninth. .  . . 
depression,  suppression,  and  oppression,  are  the  watchwords  of  his  ad- 
ministration. .  .  .  Abandoned  in  Paris,  abandoned  in  Vienna  as  a  relic 
of  medieval  barbarism  and  despotism,  the  system  of  espionage  still  hangs 
over  Rome  like  a  pall,  and  penetrates  every  street  and  every  house  like 
a  miasm.  The  mails  are  kept  in  the  hands  of  the  government  inspect- 
ors hours  after  their  arrival  before  they  are  delivered ;  and  those  which 
leave  the  city  are  subjected  to  the  same  delay  for  the  same  inquisitorial 
purpose.  The  correspondents  of  the  foreign  press,  and  all  persons  at 
all  open  to  suspicion,  are  obliged  to  send  their  letters  by  private  con- 
veyance to  some  point  beyond  the  frontier  of  the  Papal  States,  or  they 
never  will  reach  their  destination ;  and  newspapers  from  abroad  which 
contain  unfavorable  comments  upon  the  government  or  the  council,  are 
either  confiscated  and  destroyed,  or  delivered  in  a  mutilated  state. 

"  The  government  of  the  pontiff,"  says  Rev.  Dr.  Wylie,  "  is  a  theoc- 
racy. Let  the  reader  try  to  understand  what  this  imports  as  applied 
to  the  papal  states.  The  pontifical  government  is  not  the  government 
of  a  mere  man,  or  of  a  human  code ;  it  is  the  government  of  God  him- 
self— God  in  the  person  of  his  vicar.  It  is,  or  professes  to  be,  as  real  a 
theocracy  as  that  which  was  set  up  in  Judea  of  old.  .  .  .  But  while  the 
Old  Testament,  the  representative  of  Jehovah,  the  real  monarch  of  the 
Jewish  kingdom,  limited  the  prerogative  of  the  prince,  and  defined  the 
rights  of  his  subjects,  it  is  otherwise  with  the  ruler  of  the  papal  states. 
He  'as  God'  sitteth  in  the  midst  of  his  kingdom,  ruling  it  according  to 
his  own  irresponsible  will.  He  is  the  maker  of  his  own  law ;  and 
that  law  neither  sets  limits  to  his  powers  nor  grants  rights  to  his  sub- 
jects. He  exercises,  in  measure  altogether  absolute  and  unbounded, 
both  the  temporal  and  the  spiritual  authority.  And  this  idea  of  theoc- 
10 


THE  POPE  AND   HIS   SOVEREIGNTY. 


racy  is  most  fully  carried  out  into  all  parts  of  the  government.  No  one 
can  take  part  in  the  administration  unless  he  be  a  member  of  the  cleri- 
cal body.  No  one  can  be  a  member  of  the  state  unless  he  be  also  a 
member  of  the  church,  for  there  church  and  state  are  identical,  or  rather 
we  should  say,  the  state  is  completely  sunk  in  the  church.  No  one  can 
hold  property,  nay,  no  one  can  claim  a  right  to  liberty  or  life,  unless  he 
be  in  communion  with  the  church.  There  church-membership  is  the 


THE  POPE   BORNE   IN  HIS  CHAIR. 

foundation  of  all  rights,  and  the  tenure  on  which  are  held  all  privileges 
— necessarily  so  under  a  theocracy.  The  unhappy  man  who  falls  from 
communion  with  the  church,  .necessarily  falls  from  his  rights  of  citizen- 
ship, and  becomes  a  civil  as  well  as  a  spiritual  outlaw.  In  fine,  the 
papal  states  being  governed  by  the  church,  are  necessarily  governed 
for  the  church.  Science,  letters,  mechanical  improvements,  social 
ameliorations,  political  reforms— everything,  in  short,  opposed  to  the 


THE  POPE  AND  HIS  SOVEREIGNTY.          147 

existence  of  this  theocracy — are  stringently  excluded.  The  non  pos- 
sumtis  [=  we  cannot],  like  the  flaming  sword  at  the  gate  of  Eden, 
turns  every  way  to  guard  the  holy  soil  of  Catholicism.  Such  is  the 
theory  of  the  pontifical  government." 

But  in  September,  1870,  as  already  noticed  in  Chapter  L, 
Rome  was  captured  by  the  army  of  king  Victor  Emanuel,  and 
the  pope's  temporal  sovereignty  again  ceased  or  was  suspended. 
Upon  this  "The  Catholic  World"  for  November,  1870,  utters 
this  language  in  harmony  with  the  utterances  by  other  Roman 
Catholic  periodicals  and  officials  : 

"  We  cannot,  in  consistency  with  our  duty  as  Catholic  publicists, 
refrain  from  making  our  solemn  protest  against  this  most  unjust  and 
wicked  violation  of  all  public  law  and  right,  this  intolerable  outrage 
upon  the  Catholic  people  of  the  whole  world.  It  is  the  duty  of  every 
good  and  true  Catholic,  and  of  the  Catholic  people  collectively  in  every 
country,  to  make  this  protest  in  the  most  distinct  and  efficacious  man- 
ner possible,  and  to  make  use  of  all  lawful  means  to  restore  the  Sov- 
ereign Pontiff  to  the  possession  and  peaceful  exercise  of  that  royalty 
which  belongs  to  him  by  the  most  !•  gitimate  titles,  and  which  is  neces- 
sary to  the  free  and  unimpeded  jurisdiction  of  his  spiritual  supremacy 
over  the  Catholic  church,  as  well  as  to  the  political  tranquillity  of  Chris- 
tendom  We  deny  altogether  that  the  subjects  of  the  Sovereign 

Pontiff  have  had  any  grievances  to  be  redressed,  or  any  need  of  the 
interference  of  any  power  or  of  any  guarantee  for  their  civil  and  social 
rights.  The  paternal  sovereignty  of  the  pope  is  a  far  better  guarantee 
for  them  than  suffrage  or  elective  legislatures  can  be  for  any  other  peo- 
ple. It  is,  moreover,  just  as  incompatible  with  the  necessary  independ- 
ence of  the  Vicar  of  Christ  that  he  should  be  controlled  by  a  legislative 
assembly  as  that  he  should  be  subject  to  a  king.  We  do  not  admit 
the  validity  of  any  plebiscitum  [=  popular  vote]  against  his  sovereign 
rights,  even  if  freely  and  fairly  taken,  much  less  as  taken  under  the 

existing  circumstances The  gallant  little   band  of  pontifical 

zouaves  ....  were  to  a  great  extent  noblemen  and  gentlemen  of  the 
best  families  in  Europe.  The  remainder  were  young  men  of  respecta- 
ble character  and  position  ;  and  there  has  never  yet  been  seen  a  mili- 
tary corps  which  could  compare  with  them  for  high  morality  and  ex- 
emplary piety,  or  surpass  them  in  soldierly  qualities.  .  .  .  They  were 
and  anxious  to  lay  down  their  lives  in  defense  of  the  city  and 


148          THE  POPE  AND  HIS  SOVEREIGNTY. 

the  successor  of  St.  Peter.  The  Holy  Father,  very  rightly,  would  not 
permit  them  to  do  more  than  make  a  merely  formal  resistance  to  the 
overwhelming  force  of  the  Italian  army.  But,  although  God  has  not 
permitted  them  to  be  successful,  and  has  apparently  allowed  the  gener- 
ous offerings  of  treasure  and  personal  service  devoted  to  his  cause  by 
the  loyal  children  of  the  holy  Roman  church  to  be  wasted,  they  are  not 
really  thrown  away.  In  some  other  way,  and  by  other  instruments, 
God  will  rescue  and  restore  the  center  and  capital  of  Christendom." 

Protestants  will,  of  course,  regard  these  laudations  of  the 
pontifical  zouaves  as  somewhat  extravagant,  and  will  certainly 
disallow  the  principles  here  advocated.  Further  discussion  of 
these  principles,  and  facts  bearing  on  these  and  connected 
matters,  may  be  found  in  Chapters  L,  XXII.,  XXIII.,  XXVI., 
XXVII. 

It  may  be  added,  that  in  November,  1870,  pope  Pius  IX., 
whom  the  king  of  Italy  proposed  to  treat  as  an  independent 
sovereign  and  to  protect  in  his  spiritual  supremacy,  formally 
disclaimed  any  consent  to  the  loss  of  his  temporal  dominions, 
and  pronounced  the  greater  excommunication  upon  all  con- 
cerned in  wresting  the  States  of  the  Church  from  the  Holy  See. 

Archbishop  McCloskey  of  New  York,  whose  archdiocese 
embraces  New  England  and  the  states  of  New  York  and  New 
Jersey,  held  a  consultation  with  his  bishops  at  Rochester,  N.  Y., 
as  a  result  of  which  the  following  document  was  drafted  by  a 
committee  of  his  council,  viz.,  Very  Rev.  "Wm.  Starrs,  D.  D. 
(Vicar  General),  Rev.  Wm.  Quinn  (of  St.  Peter's  church,  N. 
Y.),  Rev.  Isaac  T.  Hecker  (Superior  of  the  Paulist  Fathers, 
and  editor  of  the  Catholic  World),  and  Rev.  Thos.  S.  Preston 
(Chancellor) ;  five  legal  gentlemen  (Charles  O'Conor,  John  E. 
Develin,  John  McKeon,  T.  James  Glover,  and  Mr.  Navarro), 
having  been  requested  to  act  as  a  committee  of  the  laity.  The 
address  was  read  and  unanimously  adopted  at  a  meeting  held 
on  Sunday  evening,  Dec.  4, 1870,  at  St.  Patrick's  Cathedral, 
New  York ;  and  similar  action  was  simultaneously  taken  at 
other  churches.  This  address  is  therefore. an  authentic  expres- 


THE  POPE  AND  HIS  SOVEREIGNTY.          149 

sion  of  the  views  and  feelings  of  Roman  Catholics  in  America. 
It  reads  thus  : 

"ADDRESS  OP  THE  CLERGY  AND  LAITY  OP  THE  DIOCESE  OP  NEW 
YORK  TO  HIS  HOLINESS  PIUS  IX. 

"  MOST  HOLY  FATHER  :  The  Catholic  clergy  of  the  Diocese  of  New 
York,  both  secular  and  regular,  together  with  their  faithful  people,  ap- 
proach the  foot  of  your  apostolic  throne  and  offer  to  your  Holiness,  in 
the  present  trying  time,  this  avowal  of  their  homage  and  obedience  to 
the  see  of  Peter,  of  their  filial  affection  and  spiritual  allegiance  and  de- 
votion to  your  august  person,  so  inexpressibly  dear  to  them,  and  of 
their  sympathy  with  you  in  the  afflictions  and  outrages  to  which  you 
and,  in  you,  the  Catholic  church,  as  the  holy  Spouse  of  our  Lord  Jesus 
Christ,  are  at  present  subjected  by  faithless  and  unworthy  members  of 
that  church,  whose  supreme  pastor  you  are. 

"  With  the  indignation  of  honest  men,  who  respect  no  less  the  obli- 
gation of  laws  and  treaties  than  the  rights  of  nations  and  legitimate 
rulers ;  with  the  just  and  religious  abhorrence  of  Christians  who  revere 
the  sacred  sovereignty  of  the  Holy  See  over  its  temporal  domain,  we 
repudiate  and  condemn  the  lawless  injustice  which  has  invaded  your 
legitimate  dominion  as  a  sovereign  prince. 

"  We  also  denounce  the  sacrilegious  violence  which  has  assaulted 
and  brought  under  captivity  the  sacred  person  of  your  Holiness,  the 
Vicar  of  Jesus  Christ  on  earth,  and  as  such  entitled  by  Divine  right  to 
complete  liberty  in  the  exercise  of  your  sublime  office,  and  by  the  most 
perfect  of  human  rights  to  civil  princedom,  a  necessary  safeguard  and 
bulwark  of  that  liberty.  Moreover,  as  citizens  of  this  Republic,  the 
United  States  of  America,  whose  constitution  and  laws  recognize  the 
liberty  which  the  Church  has  received  as  an  inalienable  right  from 
Almighty  God,  we  protest  against  the  violation  of  religious  freedom 
and  the  rights  of  conscience  which  has  been  perpetrated  in  the  dese- 
crated name  of  liberty. 

"  We  also  protest  against  the  invasion  of  the  liberty  of  the  Church, 
in  the  person  of  its  head,  both  as  an  outrage  against  the  sacred  preroga- 
tive of  your  holiness  as  Supreme  Pontiff,  and  as  the  violation  of  a 
right  which  we,  as  Catholics,  possess  of  being  governed  by  a  Chief 
completely  exempted  "from  and  independent  of  all  civil  authority,  for  in 
no  other  condition  could  our  intercourse  with  him  be  free  and  unre- 
stricted. 


150  THE   POPE  AND   HIS  SOVEREIGNTY. 

"  In  the  full  sincerity  of  our  loyal  and  Catholic  hearts  we  promise 
to  continue  faithful  to  your  Holiness  and  to  the  Apostolic  See  at  all 
times ;  but  especially  in  periods  when  distress  and  trouble  like  the 
present  oppress  the  Church.  We  ask  your  Holiness  to  accept  this  as- 
surance that  we  will  not  cease  from  making  every  effort  in  our  power 
to  aid  and  assist  you  in  the  "maintenance  of  your  just  rights  and  the 
fulfillment  of  your  arduous  duties ;  and  that  we  will  continually  pray 
to  God  with  a  confidence  greatly  strengthened  by  the  example  which 
your  Holiness  has  never  failed  to  set  before  us,  that  He  will  deign  to 
give  you  and  the  See  of  Peter  another  triumph  more  signal  and  illus- 
trious than  any  of  the  past  victories  of  the  Church  over  the  gates  of  hell 
and  the  powers  of  darkness.  Finally,  we  humbly  implore  the  prayers 
of  your  Holiness  for  our  steadfastness  in  the  faith,  and  our  eternal  sal- 
vation, and  your  Apostolic  benediction  upon  the  Diocese  of  New  York, 
and  upon  each  and  every  one  of  us,  your  devoted  children." 

In  view  of  the  preceding  and  other  similar  protests  the  New 
York  Tribune  asks  these  three  questions  : 

u  1.  If  it  be  clear  that  the  pope  cannot  freely  fulfill  the  functions  and 
discharge  the  duties  of  his  sacred  office  unless  he  be  a  temporal  sover- 
eign, unamenable  to  any  civil  power,  is  this  not  equally  true  of  all  the 
Catholic  prelates  in  this  and  other  countries  ? 

"  2.  Have  the  people  of  Rome  a  right  to  any  voice  in  determining 
or  shaping  the  government  under  which  they  are  to  live  ? 

"3.  If  they  have  not,  have  we,  or  any  other  people?" 

As  an  offset  to  the  protests  and  addresses  of  the  Roman 
Catholics  of  this  country,  an  immense  gathering  at  the  Acade- 
my of  Music,  in  New  York,  on  the  evening  of  January  13, 1871, 
celebrated  the  consummation  of  Italian  Unity,  and  unanimously 
adopted  the  following  resolutions  presented  by  Rev.  Joseph  P. 
Thompson,  D.D.,  LL.D.: 

"  Whereas,  The  temporal  sovereignty  of  the  Popes  over  the  Roman 
people  was  the  growth  of  the  same  circumstances  and  conditions  from 
which  other  absolute  Governments  arose  during  the  Feudal  ages ;  and 
whereas,  this  Government  having  the  same  origin,  must  be  subject  to 
the  same  conditions  to  which  any  other  Government  is  subject,  and  the 
same  obligations  by  which  any  other  Government  is  bound ;  and 
whereas,  with  the  growth  of  intelligence  and  of  the  spirit  of  liberty,  the 


THE  POPE  AND   HIS  SOVEREIGNTY.  151 

Roman  people,  from  age  to  age,  have  protested  against  the  government 
of  the  Pope  in  civil  affairs ;  now,  by  the  voice  of  heroic  leaders,  and 
again  by  popular  revolutions,  which  have  many  times  driven  out  the 
Pope  from  Rome;  and,  whereas,  in  1849,  when  the  Pope  had  aban- 
doned Rome,  leaving  the  Government  without  a  head,  a  Constituent 
Assembly,  elected  by  universal  suffrage  in  the  Roman  States,  declared 
the  Secular  Government  of  the  Papacy  abolished,  and  <  proclaimed 
that  portion  of  Central  Italy,  which  had  hitherto  been  the  patrimony 
of  Popes,  a  free  and  independent  Republic]  which  was  only  overthrown, 
and  the  subsequent  rule  of  the  Pope  restored  and  maintained,  by  for- 
eign bayonets ;  therefore, 

"Resolved,  That  in  voting  to  unite  themselves  to  (he  Constitutional 
Government  of  Italy,  the  people  of  Rome  have  been  true  to  the  spirit 
of  their  history  as  manifested  against  the  Temporal  Power  of  the  Popes 
since  the  beginning  of  its  encroachment  upon  popular  liberties  and 
rights. 

"  Whereas,  The  Temporal  Government  of  the  Church  of  Rome  had 
long  made  itself  insupportable  to  its  subjects  by  a  system  of  policy 
which,  in  1815  and  1831,  called  forth  remonstrances  from  the  Powers 
that  restored  the  Pope ;  and  again,  also,  repeated  and  earnest  entreaties 
from  the  late  Government  of  France,  and  which  has  been  grievously 
deplored  by  eminent  and  saintly  Roman  Catholic  clergymen — as  La- 
cordaire,  Rosmini,  Gioberti,  Dollinger,  and  many  others ;  therefore, 

"  Resolved,  That  we  congratulate  the  Roman  people  upon  their  de- 
liverance from  this  oppressive  yoke,  and  that  Austria  and  France,  hav- 
ing been  led  by  the  course  of  events  to  abandon  intervention  as 
impolitic  and  wrong,  they  now  find  in  the  Government  of  Italy  a 
pledge  of  the  enjoyment  of  political  and  religious  liberty  under  consti- 
tutional forms. 

"Resolved,  That  we  congratulate  them  al-othat  this  great  revolution 
has  been  accomplished  at  so  little  cost  of  life,  and  that  they  have  re- 
frained from  any  acts  of  violence  toward  the  representatives  of  the  late 
Government,  or  the  ecclesiastics  who  were  identified  with  it,  and  from 
any  disrespect  or  hinderauce  whatever  to  the  Pope  in  his  religious 
character  and  office. 

"  Resolved,  That  the  doctrine  of  the  Declaration  of  Independence, 
that  '  Governments  derive  their  just  powers  from  the  consent  of  the 
governed,  and  are  instituted  to  secure  the  rights  of  all  to  life,  liberty, 


152  THE  POPE  AND   HIS  SOVEREIGNTY. 

and  the  pursuit  of  happiness,'  can  admit  of  no  exception  in  favor  of  an 
ecclesiastical  Government  wielding  the  civil  power. 

"Resolved,  That  the  doctrine  of  the  Declaration  of  Independence 
that  '  whenever  any  form  of  government  hecomes  destructive  of  these 
ends,  it  is  the  right  of  the  people  to  alter  or  to  abolish  it,  and  to  insti- 
tute a  new  government,  laying  its  foundation  on  such  principles,  and 
organizing  its  powers  in  such  form,  as  to  them  shall  seem  most  likely 
to  effect  their  safety  and  happiness,'  finds  in  the  rejection  of  the  Papal 
Government  by  the  Roman  people,  and  their  choice  of  the  free  Consti- 
tutional Government  of  Italy,  an  illustration  that  should  receive  the 
warm  approval  and  admiration  of  the  American  people. 

"  Resolved,  That,  inasmuch  as  religious  liberty  is  absolutely  essential 
to  political  liberty,  and  political  liberty  to  religious  liberty,  and  the 
separation  of  Church  and  State  is  necessary  to  the  complete  independ- 
ence and  the  rightful  and  effective  administration  of  either,  we  rejoice 
that  the  example  of  the  United  States,  in  abolishing  all  religious  bur- 
dens and  restraints,  has  been  followed  in  Austria,  Italy,  and  Ireland, 
and  now  at  last  in  Rome  ;  that  we  honor  the  jealous  care  with  which 
the  Government  of  Italy  has  guarded  the  personal  liberties  and  rights 
of  the  Pope,  and  are  assured  that  the  substitution  of  freedom  for  force, 
and  of  popular  rights  for  princely  prerogatives,  both  State  and  Church 
will  minister  to  the  highest  well-being  of  a  now  emancipated  and  united 
Nation. 

"  Resolved,  That  the  principle  of  National  Unity  which  the  people 
of  the  United  States  have  established  at  the  cost  of  so  much  treasure 
and  blood,  which  has  been  the  aspiration  of  the  mind  of  Italy  as  ex- 
pressed in  her  literature  from  Dante  to  Alfieri  and  Nicolini,  and  in  the 
policy  of  her  greatest  statesmen,  from  King  Arduno  to  Victor  Eman- 
uel — a  principle  necessary  to  the  development  of  the  resources  and 
culture  of  a  nation  in  the  higher  civilization — gives  to  the  Italian  nation, 
of  which  the  people  of  Rome  are  properly  an  integral  part,  the  right  to 
possess  Rome  as  their  capital,  with  an  undivided  sovereignty  (a  meas- 
ure acquiesced  in  by  all  the  Powers  of  Europe)  ;  and  that  the  presence 
in  that  capital  of  an  essentially  hostile  power,  claiming  independent 
sovereignty,  would  be  incompatible  with  the  independence  of  the  nation 
and  its  position  among  the  free  peoples  of  the  world." 

The  following  Address  was  read  to  the  meeting  and  issued 
ID  its  name : 


THE  POPE  AND  HIS  SOVEREIGNTY.          153 


"ADDRESS  TO  THE  GOVERNMENT  AND  PEOPLE  OF  ITALY. 

"  We,  citizens  of  the  United  States,  who  have  long  stood  as  the  van- 
guard of  civil  and  religious  freedom,  and  whose  own  unity  has  been 
within  a  few  years  so  gloriously  consummated,  hail  with  a  peculiar 
pleasure  the  advent  of  Italy  to  Freedom  and  Unity.  Having  watched 
with  the  keenest  sympathy  and  hope  the  patient  struggle  of  the  Italian 
people  for  their  emancipation,  having  shared  the  admiration  of  the  civ- 
ilized world,  for  the  vigor,  devotion,  and  spirit  of  self-sacrifice  by  which 
that  struggle  has  been  animated,  we  now  rejoice  with  them  in  the  final 
fulfillment  of  their  noble  and  patriotic  desires. 

"  Italy  is  at  last  free  !  Italy  is  at  last  one !  Her  Nationality  is  de- 
clared ;  her  Government  consolidated ;  and  her  ancient  Capital,  so  long 
withheld  from  her  grasp,  is  once  more  restored  to  her  possession.  The 
City  of  Eome,  so  dear  to  the  Italian  heart,  no  longer  a  rival  sover- 
eignty maintained  alone  by  foreign  arms,  now  stands  the  representative 
of  the  whole  Italian  people,  upheld  and  supported  by  the  free  choice  of 
the  Nation. 

"  In  this  great  achievement  we  discern  not  only  a  solace  for  the  sor- 
rows of  the  past,  and  the  fruition  of  many  noble  hopes,  but  the  pledge 
of  the  grandest  developments  in  the  future.  With  the  rights  and  the 
liberties  of  all  men  amply  secured  by  the  guaranties  of  a  Constitutional 
Government ;  with  the  State  forever  separated  from  the  Church,  as  the 
essential  guard  of  all  political  and  religious  progress ;  with  the  sovereign 
power  to  control  its  own  destinies,  resting  within  its  own  borders,  and 
among  its  own  free  and  equal  citizens,  we  are  assured  that  the  people 
of  the  Peninsula  will  receive  a  new  and  beneficent  impulse  in  all  the 
elements  of  national  prosperity.  We  know,  from  our  own  experience, 
how  her  national  resources  will  be  developed,  how  her  industrial  ener- 
gies will  be  stimulated,  how  her  system  of  popular  education  will  be 
enlarged  and  perfected ;  how,  the  need  of  revolutionary  ferments  being 
removed,  order  and  peace  will  be  everywhere  established ;  and  how  a 
fresh  life  of  knowledge,  of  liberty,  and  of  faith,  infused  into  her  mem- 
bers, will  work  out  a  glorious  redemption. 

In  this  belief,  we  again  congratulate  them  on  the  peaceful  triumph 
of  the  national  cause,  and  bid  them  a  God-speed  in  the  career  they  have 
so  worthily  begun. 

The  President  of  the  meeting,  Major-General  John  A.  Dix, 


154  THE  POPE  AND  HIS  SOVEREIGNTY. 

formerly  United  States  Senator,  and  more  recently  United 
States  Minister  to  France,  sent  the  same  evening  to  the  King 
of  Italy  at  Florence  this  dispatch,  which  was  read  at  the  close 
of  the  meeting  amid  great  and  prolonged  applause : 

"  More  than  1 0,000  American  citizens  are  celebrating  to-night  the 
union  of  Rome  with  Italy,  and  send  congratulations." 

To  this  dispatch  the  following  answer  was  returned : 
"  CHEVALIER  FRED.  DE  LUCA,  Italian  Consul-General,  New  York  : 

"  His  Majesty,  King  Victor  Emanuel,  commands  you  to  tender  Ida 
sincere  thanks  to  Gen.  John  A.  Dix,  President  of  the  meeting  to  cele- 
brate Italian  Unity,  for  the  kindly  feelings  expressed  in  his  telegram. 
"  VISCONTI  VENOSTA,  Minister  of  Foreign  Affairs." 

We  will  conclude  this  chapter  with  a  list  of  the  258 — more 
or  less — whom  the  Roman  Catholic  church  counts  as  its  bish- 
ops of  Rome  or  popes.  In  the  preparation  of  this  list,  which 
gives  the  names  of  the  bishops  of  Rome,  their  nation,  and  the 
dates  of  the  beginning  and  end  of  their  respective  bishoprics, 
the  lists  contained  in  the  five  following  works  have  been  con- 
sulted and  their  variations  noted  when  essential ;  viz.,  "  The 
Illustrated  Catholic  Family  Almanac  for  the  United  States  for 
the  year  of  our  Lord  1870 ;"  Vasi  &  Nibby's  "  Guide  of  Rome ;" 
"The  World's  Progress,"  by  G.  P.  Putnam ;  "  The  Penny  Cy- 
clopedia" (list  chiefly  from  the  Rationarium  Temporum  of  the 
Jesuit  chronologer  Petau  or  Petavius) ;  Appletons'  "  New 
American  Cyclopedia"  (list  from  the  Roman  Notizie).  Mur- 
dock's  Mosheim's  Ecclesiastical  History,  and  Gieseler's  Eccle- 
siastical History,  have  also  been  used  for  verifying  and  correct- 
ing the  dates.  The  title  "  St."  is  inserted  or  omitted  on  the 
authority  of  the  Catholic  Almanac,  Appletons'  Cyclopedia  dif- 
fering on  this  point  in  half  a  dozen  cases. 

St.  Peter,  from  A.I>.  42  to  A.D.  67. 

[ "  The  Guide  of  Rome  "  says  "  A.D.  54,  St.  Peter  established  the  see  of  Rome ;" 
but  see  above,  p.  121.] 

St.  Linus,  a  Tuscan. 

St.  Anacletus,  an  Athenian. 

St.  Clement  I.  ( =  Clemens  Romanus,  or  Clement  of  Rome). 
-  St.  Evaristus,  a  Greek. 


THE  POPE  AND  HIS  SOVEREIGNTY.          155 

[The  Catholic  Almanac  marks  the  above  four,  "Dates  uncertain."  Appletons' 
Cyclopedia  makes  Linns  begin  A.D.  66 ;  Anacletus,  A.D.  78 ;  Clement  I.,  A.D.  91 ; 
Evaristus,  A.D.  100.  The  "Guide  of  Rome"  makes  Linns  begin  A.D.  65;  Ana- 
cletus, 78;  Clement,  91;  Evaristus,  96.  "  The  World's  Progress "  has  Linus, 
66  ;  Clement,  67  ;  Cletus,  77  ;  Anacletus,  83 ;  Evaristus,  96.  The  Penny  Cyclo- 
pedia says  that  Linus  died  in  68,  and  was  succeeded  by  Clemens  Romanus  who 
died  about  A.D.  100;  that  some  place  Anacletus  or  Cletus  between  Linus  and 
Clemens,  while  others  place  him  after  Clemens ;  and  that  Evaristus  is  recorded  as 
bishop  about  A  D.  100.  Some,  as  Baronius,  Bellarmin,  &c.,  reckon  Anacletus  and 
Cletns  to  be  two  different  bishops.] 

St.  Alexander  I.,  a  Roman,  from  about  A.D.  109  to  A.D  119. 

[So  the  Penny  Cyclopedia.  Three  other  authorities  give  only  the  beginning 
as  A.D.  108;  the  Catholic  Almanac  marks  only  the  end  as  A.D.  119.] 

St.  Sixtus  I.,  a  Roman,  from  A.D.  119  to  A.D  127. 

[The  Catholic  Almanac  marks  only  the  end  as  A.D.  127.] 

St.  Telesphorns,  a  Greek,  from  A.D.  127  to  about  A.D.  138. 

["  The  Guide  of  Rome  "  marks  the  beginning  as  A.D.  128 ;  the  Catholic  Almanac 
gives  the  end  as  A.D.  139.] 

St.  Hyginus,  an  Athenian,  from  A.D.  139  to  A.D.  142. 

St.  Pius  I.,  of  Aquileia,  from  A.D.  142  to  A.D.  157. 

[The  Penny  Cyclopedia  says  Pius  was  succeeded  by  Anicetus  in  A.D.  151 ;  "  The 
World's  Progress  "  gives  this  date  as  A.D.  150.] 

St.  Anicetus,  Syrian,  from  A.D.  157  to  A.D.  168. 

["  The  Guide  of  Rome  "  makes  him  begin  in  A.D.  158 ;  "  The  World's  Progress" 
in  A..D.  150;  the  Penny  Cyclopedia  makes  him  begin  in  A.D.  151  and  end  in 
A.D.  161.] 

St.  Soter,  of  Campania,  from  A.D.  168  to  A.D.  177. 

[The  Penny  Cyclopedia  makes  Soter's  time  A.D.  161-170;  "  The  World's  Pro- 
gress" makes  him  begin  in  A.D.  162.] 

St.  Eleutherius,  Greek,  from  A.D.  177  to  A.D.  192. 

[The  Penny  Cyclopedia  gives  his  time  A.D.  170-185  :  "  The  World's  Progress" 
makes  him  begin  in  A.D.  171,  and  Victor  in  A.D.  185.] 

St.  Victor  I.,  African,  from  A.D.  192  to  A.D.  202. 

["  The  Guide  of  Rome  "  and  Appletons'  Cyclopedia  make  Victor's  time  A.D. 
193-202;  "  The  World's  Progress"  and  Penny  Cyclopedia  make  his  time  A.D. 
185-197.] 

St.  Zephyrinus,  Roman,  from  A.D.  202  to  A.D.  219. 

["The  Guide  of  Rome"  makes  his  time  A.D.  202-218;  the  Penny  Cyclopedia 
and  World's  Progress  A.D.  197-217.] 

St.  Calixtus,  Roman,  from  A.D.  219  to  A.D.  223. 

["  The  Guide  of  Rome  "  makes  his  time  A.D.  218-223  ;  "  The  World's  Progress  " 
JL.D.  217-228;  the  Penny  Cyclopedia  A.D.  217-222;  Appletons'  Cyclopedia  A.». 
217-223.] 

St.  Urban  I.,  Roman,  from  A.D.  223  to  A.D.  230. 

["  The  World's  Progress  "  makes  his  time  A.D.  228-234 ;  the  Penny  Cyclopedia 
makes  it  A.D.  222-230.] 


156          THE  POPE  AND  HIS  SOVEREIGNTY. 

St.  Pontian,  Roman,  from  A.D.  230  to  A.D.  235. 

["  The  World's  Progress  "  gives  his  time  A.D.  234-235.] 

St.  Antcrus,  Greek,  from  A.D.  235  to  A.D.  236. 

St.  Fabian,  Roman,         "         236       "       250. 

St.  Cornelius,  "  "         250      "      252. 

St  Lucius,  of  Lucca,  in  A.D.  253. 

[The  Catholic  Almanac  makes  Cornelius's  time  A.D.  251-252 ;  the  "  Guide  of 
Rome  "  and  Appletons'  Cyclopedia  make  Lucius  begin  in  A.D.  252 ;  "  The  World's 
Progress  "  omits  both  Fabian  and  Lucius ;  the  Penny  Cyclopedia  makes  Cornelius 
begin  in  A.D.  252,  but  concurs  with  Appletons'  Cyclopedia  in  making  Novatian 
the  first  "  antipope  "  or  opposition  bishop  of  Rome  in  A.D.  252.] 

St.  Stephen  I.,  Roman,  from  A.D.  253  to  A.D.  257. 

St.  Sixtus  II.,  Athenian,        "        257      "       259. 

[Stephen  I.  and  Sixtus  II  are  omitted  in  "  The  World's  Progress."] 

St.  Dionysius  (=  Denis),  Greek,  from  A.D.  259  to  A.D.  2G9. 

St.  Felix  I.,  Roman,  from  A.D.  269  to  A.D.  274. 

[Appletons'  Cyclopedia  and  the  "  Guide  of  Rome  "  put  Felix  A.D.  269-275  ;  the 
Penny  Cyclopedia  has  A.D.  270-275.] 

St  Eutychian,  Tuscan,  from  A.D.  274  to  A.D.  283. 

St.  Caius,  Dalmatian,  "        283       "       296. 

St.  Marcellinus,  Roman,         "        296      "       305. 

[The  Catholic  Almanac  gives  only  his  end  in  A.D.  304 ;  the  "  Guide  of  Rome" 
only  his  beginning  in  A.D.  306  ;  the  Penny  Cyc..  Appletons'  Cyc.,  and  Catholic 
Almanac,  make  a  vacancy  of  three  to  four  years  after  his  death.] 

St  Marcellus  I.,  Roman,  from  A.D.  308  to  A.D.  310. 

[Omitted  in  the  "  World's  Progress."] 

St.  Ensebius,  Greek,  a  few  months  in  A.D.  310. 

St.  Melchiades,  African,  from  A.D.  310  to  A.D.  314. 

St.  Sylvester  I.,  Roman,        "        314      "      335. 

St.  Marcus,  Roman,  in  A.D.  336. 

St.  Jul:us  I.,  Roman,  from  A.D.  337  to  A.D.  352. 

Liberius,  "  "       352      «       366. 

[Liberius  was  deposed  and  banished  in  A.D.  355  by  the  emperor  Constantius,  who 
appointed  Felix,  a  deacon  of  Rome,  bishop ;  but  Liberius  subscribed  an  Arian 
creed  and  was  restored  to  his  see  in  A.D.  358,  and  died  in  Rome  A.D.  366.  Liberius 
is  omitted  in  "  The  World's  Progress,"  which  inserts  Felix  II.  as  beginning  in 
A.D.  356.  The  "  Guide  of  Rome  "  also  puts  Felix  II.  as  pope  in  A.D.  355 ;  Ap- 
pletons' Cyc.  inserts  "  St.  Felix  II.  (sometimes  reckoned  an  antipope),  355."  The 
Penny  Cyc.  says  "  Felix  is  considered  by  most  as  an  intruder."  The  Catholic 
Almanac  omits  this  Felix  entirely.  Who  is  right  ?] 

St.  Damasus  I.,  Spaniard,  from  A.D.  366  to  A.D.  384. 

[Ursinus  or  Ursicinus,  elected  and  ordained  in  opposition  to  Damasus,  after  a 
bloody  fight,  was  exiled,  and  is  counted  an  antipope.  Both  are  omitted  in  "  The 
World's  Progress."] 

St.  Siricius,  Roman,  from  A.D.  385  to  A.D.  398. 
{    St  Anastasius,  "  "        398      "       402. 


THE  POPE  AND   HIS  SOVEREIGNTY.  157 

St.  Innocent  I.,  of  Albano,  from  A.D.  402  to  A.D.  417.  . 

St.  Zosimus  I.,  Greek,  "        417       "      418. 

St.  Boniface  I.,  Roman,  "        418       "      423. 

[Eulalius  is  here  noticed  as  antipope  in  Appletons'  Cyc.] 

St  Celestine  I.,  of  Campania,  from  AD.  423  to  A.D.  432. 

St.  Sixtus  III.,  Roman,  "        432      "       440. 

St  Leo  I.  the  Great,  Tuscan,          "        440      "       461. 

St.  Hilary,  Sardinian,  "        461       "       468. 

St  Simplicius,  of  Tivoli,  "        468       "       483. 

["  The  World's  Progress  "  makes  him  begin  in  A.D.  465.] 

St  Felix  III.,  Roman,  from  A.D.  483  to  A.D.  492. 

[The  Catholic  Almanac  calls  him  "  St  Felix  II." ;  the  other  tour  lists  number 
him  IH.] 

St.  Gelasius,  African,    from  A.D.  492  to  A.D.  496. 

St.  Anastasius  II.,  Roman,     "        496       "      497. 

St.  Symmachus,  Sardinian,    "        498      "      514. 

[The  two  last  are  omitted  in  "  The  World's  Progress."  Laurentins  was  chosen 
bishop  in  A.D.  498  on  the  same  day  with  Symmachus ;  but,  after  much  bloodshed, 
Symmachus  was  found  entitled  to  the  see.  Appletons'  Cyc.  wrongly  places  Law- 
rence ( =  Laurentius)  as  antipope  against  Hormisdas  below.] 

St  Hormisdas,  of  Frosinone  in  the  Papal  States,  from  A.D.  514  to  A.D.  523. 

St.  John  I.,  Tuscan,  from  A.D.  523  to  A.D.  525. 

St  Felix  IV.,  Samnite,     "        526       "       530. 

[The  Catholic  Almanac  styles  him  "  St  Felix  HL ;"  four  other  lists  number 
him  IV.]. 

St.  Boniface  II.,  Roman,  from  A.D.  530  to  A.D.  532. 

[Dioscorus,  here  noted  as  antipope  in  Appletons'  Cyc.,  lived  only  28  days  after 
his  election.] 

St.  John  H.,  Roman,  from  A.D.  533  to  A.T>.  535. 

[The  Penny  Cyc.  and  "  Guide  of  Rome  "  make  him  begin  in  A.D.  532.] 

St  Agapetus  I.,  Roman,       from  A.D.  535  to  A.D.  536. 

St.  Sylverius,  of  Campania,         "        536      "      540. 

Vigil  (=  Vigilius),  Roman,          "        540       "      555. 

[Appletons'  Cyc.  makes  him  begin  in  A.D.  537 ;  "  The  World's  Progress  "  and 
"  Guide  of  Rome  "  in  A.D.  538.] 

Pelagius  I.,  Roman,  from  A.D.  555  to  A.D.  560. 

John   HI.,         "  "        560       "      573. 

Benedict!.,       "  "       574      "      578. 

Pelagius  JL,      "  "       578      "      590. 

St  Gregory  I.,  the  Great,  Roman,  from  A.D.  590  to  A.D.  604. 

Sabinian,  Tuscan,  "        604       "       605. 

Boniface  III.,  Roman,  in  A.D.  606. 

[The  Penny  Cyc.,  Appletons'  Cyc,,  and  the  "  Guide  of  Rome,"  put  him  in 
A  D.  607.] 

St  Boniface  IV.,  of  Abruzzo,  from  A.  D.  607  to  A.D.  614.  . 


IJ3"  THE  POPE  AND   HIS   SOVEREIGNTY. 

[The  Penny  Cyc.,  Appletons'  Cyc.,  and  the  "  Guide  of  Rome,"  make  him  begin 
A.D  608.] 

Deusdedit  (=  Deodatus)  L,  Roman,  from  A.D.  615  to  A.D.  618. 

[Omitted  in  "  The  World's  Progress."] 

Boniface  V.,  Neapolitan,  from  A.D.  619  to  A.D.  625. 

Honorius  I.,  of  Campania,       "        625       "        638. 

[See  of  Rome  vacant  a  year  and  a  half.] 

Severinus,  Roman,  in  A.D.  640. 

John  IV.,  Dalmatian,  from  A.D.  640  to  A.D.  642. 

Theodore  (=  Theodorus),  Greek,  from  A.D.  642  to  A.D.  649. 

[The  Penny  Cyc.  and  "  Guide  of  Rome"  make  him  begin  in  A.D.  641.] 

St.  Martin  I.,  of  Todi  in  Papal  States,  from  A.D.  649  to  A.D.  655. 

["  The  World's  Progress  "  makes  him  begin  in  A.D.  644.] 

Eugene  (=  Eugenius)  I.,  Roman,  from  A.  D.  655  to  A.  D.  657. 

[Appletons'  Cyc.,  Penny  Cyc.,  and  "  The  World's  Progress  "  make  him  begin 
A.  D.  654.] 

St.  Vitalian  (=  Vitalianus),  of  Segni  in  Papal  States,   from  A.  D.  657   to 
A.  D.  672. 

Adeodatus,  Roman,  from  A.  D.  672  to  A.  D.  676. 

[The  Penny  Cyc.  calls  him  Deusdedit  II.] 

Donus  or  Domnus  I.,  Roman,  from  A.  D.  676  to  A.  D.  678. 

St.  Agatho,  Sicilian,  "        678      "        682. 

"  Leo  II.,  Roman,  "        682      "        683. 

"  Benedict  II.,  Roman,  "        684      "        685. 

John  V.,  Syrian,  "        685      "        686. 

Conon,  Sicilian,  "        686       "        687. 

[Appletons'  Cyc.  gives  Theodoras  and  Paschal  as  antipopes.) 

St.  Sergius  L,  Syrian,  from  A.  D.  687  to  A.  D.  701. 

John  VI.,  Greek,  "        701      "        705. 

"    VII.,     "  "        705      "        707. 

Sisinnius,  Syrian,  a  month  in  A.  D.  708. 

Constantino,  Syrian,  from  A.  D.  708  to  A.  D.  714. 

St.  Gregory  II.,  Roman,  from  A.  D.  715  to  A.  D.  731. 
"  "  in.,  Syrian,  "  731  "  741. 
"  Zachary  (=  Zacharias),  Greek,  from  A.  D.  741  to  A.  D.  752. 

Stephen  II.  (not  consecrated),  three  days  in  A.  D.  752. 

[Omitted  in  "  Guide  of  Rome,"  "  World's  Progress,"  and  Gieseler.] 

St.  Stephen  III.,  Roman,  from  A.  D.  752  to  A.  D.  757. 

[Called  "  Stephen  II."  in  the  "  Guide  of  Rome,"  Gieseler,  and  Mosheim.] 

St.  Paul  I.,  Roman,  from  A.  D.  757  to  A.  D.  767. 

[Appletons'  Cyc.  inserts  here  Constantino,  Thcophylact,  and  Philip  as  antipopes.] 

Stephen  IV.,  Sicilian,  from  A.  D.  768  to  A.  D.  772. 

[Called  "  Stephen  III."  in  the  "  Guide  of  Rome,"  Gieseler,  and  Mosheim.] 

Hadrian  I.  (=  Adrian  I.),  Roman,  from  A.  D.  772  to  A.  D.  795. 

St.  LeoHI.,  "  "        795      "       816. 

Stephen  V.,  "  "        816      "       817. 


THE  POPE  AND   HIS  SOVEREIGNTY.  159 

[Called  "  Stephen  IV."  in  the  "  Guide  of  Rome  "  and  Gieseler.] 

St.  Paschal  I.,  Roman,  from  A.  D.  817  to  A.  D.  824. 

Eugene  (=  Eugenius)  II.,  Roman,  from  A.  D.  824  to  A.  D.  827. 

Valentine,  Roman,  2  months  in  A.  D.  827. 

Gregory  IV.,  Roman,  from  A.  D.  827  to  A.  D.  844. 

SergiusIL,  "  "        844      "        847. 

St.  Leo  IV.,          "  "         847       "        855. 

[Between  Leo  IV.  and  Benedict  III.  some  chroniclers  insert  John  VIII.,  com- 
monly called  "  Pope  Joan,"  a  female  pope ;  but  her  existence  is  now  generally 
regarded  as  a  fiction,  though  it  was  widely  credited  from  the  12th  century  down  to 
the  Reformation.] 

Benedict  III.,  Roman,  from  A.  D.  855  to  A.  D.  858. 

[Appletons'  Cyc.  inserts  here  Anastasius  as  antipope.] 

St.  Nicholas  I.,  Roman,  from  A.  D.  858  to  A.  D.  867. 

Hadrian  (=  Adrian)  II.,  "  "         867       "        872. 

John  VIII.,  "  "         872       "        882. 

Marinus  I.,  or  Martin  II.,     Tuscan,          "        882      "        884. 

Hadrian  (=  Adrian)  III.,    Roman,          "        884      "        885. 

Stephen  VI.,  "  "        885      "        891. 

[Called  "  Stephen  V."  in  "  Guide  of  Rome,"  and  Catholic  Almanac.] 

Formosus,  Roman,  from  A.  D.  891  to  A.  D.  896. 

[The  Penny  Cyc.  inserts  here  Sergius  as  antipope.] 

Boniface  VI.,  Tuscan,  about  %  month  in  A.  i>.  896. 

Stephen  VII.,  Roman,  from  A.  D.  896  to  A.  D.  897. 

[Called  Stephen  VI."  in  Catholic  Almanac,  and  "  Guide  of  Rome."] 

Romanus,  Tuscan,  4  months  in  A.  D.  897. 

Theodore  (=  Theodorus)  II.,  Roman,  20  days  in  A.  D.  898. 

[Appletons'  Cyc.  inserts  here  Sergius  III.  as  antipope.  Romanus  and  Theo. 
dore  are  both  omitted  in  "  The  World's  Progress."] 

John  IX.,  of  Tivoli,  from  A.  ».  898  to  A.  D.  900. 

Benedict  IV.,  Roman,       . "        900      "       903. 

Leo  V.,  of  Ardea,  1  month  in  A.  D.  903  (banished). 

Christopher,  Roman,  7  months  in  A.  D.  903  (banished). 

[Omitted  in  "  The  World's  Progress,"  and  counted  antipope  in  the  Penny  Cyc.] 

Sergius  III.,  Roman,  from  A.  D.  904  to  A.  D.  911. 

Anastasius  HI.,  "  "        911       "        913. 

Lando  (=  Landusj,  Sabine,          "        913      "       914. 

[Anastasius  and  Lando  are  omitted  in  "  The  World's  Progress."] 

John  X.,  of  Ravenna,  from  A.  ».  914  to  A.  D.  928. 

Leo  VI.,       Roman,  "        928      "       929. 

Stephen  VTH.,    "  "        929      "       931. 

[Called  "  Stephen  VII."  in  the  Catholic  Almanac,  and  "  Guide  of  Rome."] 

John  XL,       Roman,  from  A.  D.  931  to  A.  D.  936. 

Leo  VII.,  "  "        936      "       939. 

Stephen  IX.,  German,         "        939      "       942. 

[Called  "  Stephen  VIII."  in  the  Catholic  Almanac  and  "  Guide  of  Rome,"] 

Martin  III.,  or  Marinus  II.,  Roman,  from  A.  D.  943  to  A.  D.  946. 


160          THE  POPE  AND  HI3  SOVEREIGNTY. 

Agapetus  IL,  Roman,  from  A.  D.  946  to  A.  D.  955. 

John  Xn.  (Ottavio  Conti),  "  "  956  "  963  (deposed;  died 

964). 

Leo  VIII.,  Roman,  in  A.  D.  963  to  A.  D.  965. 

[The  Catholic  Almanac  omits  Leo;  Appletons'  Cyc.  marks  him  antipope; 
Penny  Cyc.  inserts  him  as  beginning  in  963,  and  says  "  styled  antipope  by  some  " ; 
"  The  World's  Progress  "  inserts  him  as  "  elected  by  Roman  citizens  in  963  " ;  the 
"  Guide  of  Rome  "  inserts  him  as  regularly  beginning  in  964.] 

Benedict  V.,  Roman,  in  A.  D.  964  (banished ;  died  in  965). 

[The  "  Guide  of  Rome  "  omits  Benedict ;  "  The  World's  Progress  "  inserts  him 
as  "  elected  by  a  council " ;  the  Catholic  Almanac,  Penny  Cyc.,  and  Appletons' 
Cyc.  insert  him  as  regular  ] 

John  XIII.,  Roman,  from  A.  D.  965  to  A.  D.  972. 

Benedict  VI.,  "  "        972      "        974. 

Donus  or  Domnus  II.,      "  "        974      "       975. 

Benedict  VII.,  "  "        975       "        983. 

John  XIV.,  Italian,  in  A.  D.  984. 

[Appletons'  Cyc.  and  Penny  Cyc.  insert  here  as  antipope  Boniface  VTI. ;  "  The 
World's  Progress  "  mentions  him  as  pope  in  A.  D.  973,  "  deposed  and  banished  for 
his  crimes."  lie  possessed  the  papal  dignity  in  974  and  985,  for  a  few  months 
each,  and  died  in  986.] 

John  XV.,  Roman,  a  few  months  in  A.  D.  985. 

John  XVI.,       "        from  A.  ».  985  to  A.  D.  996. 

[The  Catholic  Almanac,  Gieseler,  and  Appletons'  Cyc  omit  the  short  pontifi- 
cate in  985,  and  make  "John  XV."  pope  A.  D.  985-996,  who  is  the  "John  XVI." 
of  the  "  Guide  of  Rome,"  Penny  Cyc.,  and  "  World's  Progress."] 

Gregory  V.,  German,  from  A.  D.  996  to  A.  D.  999. 

[Appletons'  Cyc.  here  inserts  as  antipope  John  XVI.  "The  World's  Progress" 
inserts  him  as  pope  in  997.  He  was  a  Calabrian,  bishop  of  Piacenza,  appointed 
pope  in  997  in  opposition  to  Gregory,  but  imprisoned  and  mutilated  by  the  emperor 
Otho  in  998.  He  is  the  John  XVII.  of  some.] 

Sylvester  II.  (Gerbert),  French,  from  A.  D.  999  to  1003. 

John  XVII.,  Roman,  in  A.  D.  1003. 

[Omitted  in  the  Penny  Cyc.  and  "  World's  Progress  " ;  inserted  in  Appletons' 
Cyc.  as  "John  XVI.  or  XVII."] 

John  XVIII.,     Roman,  from  A.  D.  1003  to  1009. 

Sergius  IV.,  "  "         1009  to  1012. 

Benedict  VIII.,       "  "        1012  to  1024. 

[Appletons'  Cyc.  places  here  Gregory  VI.,  antipope.] ' 

John  XIX.,  Roman,  from  1024  to  1033. 

[Appletons'  Cyc.  calls  him  "John  XVIII.  or  XIX."] 

Benedict  IX.,  Roman,  from  1033  to  1044. 

[Appletons'  Cyc.  inserts  here  "  John  XX.,"  antipope ;  the  Penny  Cyc.  inserts 
"  Sylvester,  bishop  of  Sabina,"  as  antipope.  Probably  these  are  the  same,  as  John, 
bishop  of  Sabina,  took  the  name  of  Sylvester  III.  Benedict  was  expelled,  and 
sold  his  pontificate  to  John  Gratian,  who  took  the  name  of  Gregory  VI.  Benedict 
IX.,  Sylvester  III.,  and  Gregory  VI.,  were  all  deposed  in  the  synod  of  Sutri,  1046 ; 


THE  POPE  AND   HIS  SOVEREIGNTY.  161 

but  Benedict  again  held  the  pontificate  for  several  months  after  the  death  of 
Clement  II.] 

Gregory  VI.,  Roman,  from  1044  to  1046. 

[Appletons'  Cyc.  inserts  here  "  Sylvester  III."  as  antipope ;  but  see  note  above.] 

Clement  II.,  Saxon,  from  1046  to  1047. 

Damasus  II.,  Bavarian,  23  days  in  1048. 

St.  Leo  IX.,  German,  from  1049  to  1054. 

Victor  II.,  "          "      1055  to  1057. 

Stephen  X.,  of  Lorraine,  from  1057  to  1058. 

[Called  "  Stephen  IX."  in  the  Catholic  Almanac,  "  World's  Progress,"  Pennj 
Cyc.,  Gieseler,  and  Mosheim  ;  Appletons'  Cyc  and  the  Penny  Cyc.  insert  Benedict 
X.  as  pope  between  Stephen  and  Nicholas  in  1058 ;  but  the  "World's  Progress  " 
styles  him  antipope,  and  the  Catholic  Almanac  and  "  Guide  of  Home  "  omit  him.] 

Nicholas  II.,  of  Burgundy,  from  1058  to  1061. 

Alexander  II.,  of  Milan,  from  1061  to  1073. 

[Appletons'  Cyc.  gives  Honorius  II.  as  antipope  here.] 

St.  Gregory  VII.  (Hildebrand),  Tuscan,  from  1073  to  1085. 

[Guibert,  antipope,  1080-1100,  under  the  name  of  Clement  HI] 

Victor  III.,  of  Benevento,  from  1086  to  1087. 

Urban  II.,  French,  from  1088  to  1099. 

Paschal  II.,  Tuscan,  from  1099  to  1118. 

[The  Penny  Cyc  names  here  as  antipopes,  Albert  and  Theodoric.] 

Gelasius  II,  of  Gae'ta,  from  1118  to  1119. 

[Appletons'  Cyc.  names  here  Gregory  VIII.  as  antipope.] 

Calixtus  II.,  of  Burgundy,  from  1119  to  1124. 

Honorius  II.,  of  Bologna,  from  1124  to  1130. 

[Appletons'  Cyc.  notes  here  Celestine  II.  as  antipope.] 

Innocent  II.,  Roman,  from  1130  to  1143. 

[Appletons'  Cyc.  gives  here  Anacletns  II.  and  Victor  IV.  as  antipopes;  th» 
Penny  Cyc.,  Mosheim,  Gieseler,  "  The  World's  Progress,"  mention  only  Anaclctus 
here,  and  Victor  IV.  in  1159.] 

Celestine  II.,  Tuscan,  from  1143  to  1144. 

Lucius  II.,  of  Bologna,  from  1 144  to  1145. 

Eugene  (=  Eugenius)  III.,  Pisan,  from  1145  to  1153. 

Anastasius  IV.,  Roman,  from  1153  to  1154. 

Hadrian  (=  Adrian)  IV.,  English,  from  1154  to  1159. 

[His  name  was  Nicholas  Breakspear,  and  he  is  the  only  Englishman  ever  madt 
pope.] 

Alexander  III.,  of  Siena,  from  1159  to  1181. 

["The  World's  Progress"  names  four  antipopes,  viz. :  Victor  IV.,  1159;  Pas- 
chal III.,  1164  ;  Calixtus  III.,  1163;  Innocent  III.,  1178.  The  Penny  Cyc.,  has 
the  first  three  only,  and  so  Gieseler  and  Mosheim.  Appletons'  Cyc.  has  four,  but 
puts  "  Victor  V."  for  Victor  IV.  See  note  under  Innocent  II.,  1130.] 

Lucius  III.,  of  Lucca,  from  1181  to  1185 

Urban  III.,  of  Milan,  from  1185  to  1187. 

Gregory  VIII.,  of  Benevento,  two  months  in  1187» 

11 


162  THE 'POPE  AND   HIS  SOVEREIGNTY. 

Clement  III.,  Roman,  from  1187  to  1191. 
Celestine  IH.,       "          "     1191  to  1198. 
Innocent  III.,  of  Anagni   in  Papal  States,  from  1198  to  1216. 
Honorius  HI.,  Roman,  from  1216  to  1227. 
Gregory  IX.,  of  Anagni,  from  1227  to  1241. 
Celestine  IV.,  of  Milan,  15  days  in  1241. 
[Roman  see  vacant  from  October  8,  1241,  to  June  24,  1243.] 
Innocent  IV.,  of  Genoa,  from  1243  to  1254. 
[The  Catholic  Almanac  alone  makes  him  begin  in  1241.] 
Alexander  IV.,  of  Anagni,  from  1254  to  1261. 
Urban  IV.,  French,  from  1261  to  1264. 
Clement  IV.,  French,  from  1265  to  1268. 
[Roman  see  vacant  nearly  three  years.] 
Gregory  X.,  of  Piacenza,  from  1271  to  1276. 
Innocent  V.,  of  Savoy,  five  months  in  1276. 
Hadrian  (  =  Adrian)  V.,  of  Genoa,  a  month  in  1276. 
John  XXL,  Portuguese,  from  1276  to  1277. 

[Appletons'  Cyc.  calls  him  "  John  XIX.  or  XX.,  or  XXL ;"  the  Catholic  Al- 
manac, "John  XXL  (XX.);"  the  "  Guide  of  Rome,"  "John  XX.  or  XXI."] 
Nicholas  III.,  Roman,  from  1277  to  1280. 
Martin  IV.,  French,  from  1281  to  1285. 
Honorius  IV.,  Roman,  from  1285  to  1287. 
Nicholas  IV ,  of  Ascoli  in  Papal  States,  from  1288  to  1292. 
[Roman  see  vacant  2^  years.] 

Celestine  V.,  Neapolitan,  5  months  in  1294  (abdicated). 
Boniface  VIII.,  of  Anagni  in  Papal  States,  from  1294  to  1303. 
Benedict  XL,  of  Treviso,  from  1303  to  1304. 
[Papacy  vacant  1 1  months.] 

Clement  V.,  French,  from  1305  to  1314. 

[Papacy  vacant  2$  years.] 

John  XXIL,  French,  from  1316  to  1334. 

[Appletons'  Cyc.  and  the  Penny  Cyc.  have  Nicholas  V.  as  antipope  in 
Italy.  He  was  appointed  by  the  German  emperor  in  1328,  and  submitted 
to  John  in  1330.] 

Benedict  XII.,  French,  from  1334  to  1342. 


I- 


Clement  VI.,         "          "      1342  to  1352. 


Innocent  VI,  1352  to  1362. 

Urban  V.,  "          "  1362  to  1370. 

Gregory  XL,  "  "  1370  to  1378. 
J  A  ( Urban  VI.,  Neapolitan,  from  1378  to  1389. 

~  JL  (Boniface  IX.,  "  "  1389  to  1404. 

1 12  1 1nnocent  VII.,  "  "  1404  to  1406. 

jg  "8  |  Gregory  XII ,  Venetian,  "  1406  to  1415  (abdicated). 

g      ( 

|  d  I  Clement  VII.,  French,      "  1378  to  1394. 

'>  a  1  Benedict  XIII.,  Spanish.  "  1394  to  1417  ( deposed :  died  1423j. 

•<      ( 


THE  POPE  AND   HIS   SOVEREIGNTY.  163 

i  g  .'Alexander  V.,  Cretan,  from  1409  to  1410. 
£;~  :  John  XXIII.,  Neapolitan,  from  1410  to  1415  (deposed). 

[Of  the  popes  1378-1417,  the  Catholic  Almanac  gives  the  Roman  line  with  their 
dates  as  above,  only  making  Gregoy's  pontificate  end  in  141 7;  it  acknowledges 
"  40  years'  disputed  succession ;"  and  simply  names  the  popes  of  the  other  two 
lines  above  as  "  rival  popes."  The  "  Guide  of  Rome,"  the  Penny  Cyc.,  and  Ap- 
plctons'  Cyc.,  give  the  popes  of  the  Roman  and  Pisan  lines  in  the  order  of  their 
dates  without  discrimination,  and  mark  Clement  and  Benedict  as  antipopcs. 
"  The  World's  Progress  "  gives  the  whole  eight  as  popes.  See  pp.  131-2  above.? 

Martin  V.,  Roman,  from  1417  to  1431. 

[Clement  VIII.,  antipope,  1423-1429.     See  p.  132  above.] 

Eugene  (=  Eugenius)  IV.,  Venetian,  from  1431  to  1447. 

[Felix  V.,  antipope,  1439-1449.     See  p.  133.] 

Nicholas  V.,  of  Sarzana  in  N.  Italy,  from  1447  to  1455. 

Calixtus  III.,  Spanish,  from  1455  to  1458. 

Pius  II.,  Tuscan,  "     1453  to  1464. 

Paul  II.,  Venetian,  "     1464  to  1471. 

SixtusIV.,of  Savona,      "     1471  to  1484. 

Innocent  VIII.,  of  Genoa,"     1484  to  1492. 

Alexander  VI.,  Spanish,  "    1492  to  1503. 

Pius  III.,  Tuscan,  a  month  in  1503. 

Julius  II.,  of  Savona,  from  1503  to  1513. 

Leo  X.,  of  Florence,        "     1513  to  1521. 

Hadrian  (=  Adrian)  VI.,  Dutch,  from  1522  to  1523. 

Clement  VII.,  of  Florence,  from  1523  to  1534. 

Paul  III.  Roman,  from  1534  to  1549. 

Julius  III.,        "         "     1550  to  1555. 

M;:r:ellus  II.,  of  Fano  in  Papal  States,  a  month  in  1555. 

Paul  IV.,  Neapolitan,  from  1555  to  1559. 

Pius  IV.,  of  Milan,  "     1559  to  1565. 

St.  Pius  V.,  of  Alessandria  in  N.  Italy,  from  1566  to  1572. 

Gregory  XIII.,  of  Bologna,  from  1572  to  1585. 

Sixtus  V  ,  of  Ancona,  from  1585  to  1590. 

Urban  VII.,  of  Genoa,  a  few  days  in  1590. 

Gregory  XIV.,  of  Cremona,  from  1590  to  1591. 

Innocent  IX.,  of  Bologna,  two  months  in  1591. 

Clement  VIII.,  of  Florence,  from  1592  to  1605. 

Leo  XI.,  of  Florence,  a  month  in  1605. 

Paul  V.,  Tuscan,  from  1605  to  1621. 

Gregory  XV.,  of  Bologna,  from  1621  to  1623. 

Urban  VIII.,  of  Florence,      "     1623  to  1644. 

Innocent  X.,  Roman,  "     1644  to  1655. 

Alexander  VII.,  Tuscan,       "     1655  to  1667. 

Clement  IX.,  "  "     1667  to  1669. 

Clement  X.,  Roman,  "     1670  to  1676. 

Innocent  XL,  of  Milan,          "    1676  to  1689. 


164  THE  POPE  AND   HIS  SOVEREIGNTY. 

Alexander  VIII.,  Venetian,  from  1689  to  1691. 
Innocent  XII.,  Neapolitan,    "     1691  to  1700. 
Clement  XL,  of  Papal  States,  from  1700  to  1721. 
Innocent  XIII.,  Koman,  "     1721  to  1724. 

Benedict  XIII,         "  "     1724  to  1730. 

Clement  XII.,  of  Florence,  "  1730  to  1740. 
Benedict  XIV.,  of  Bologna,  "  1740  to  1758. 
Clement  XIII.,  Venetian,  "  1758  to  1769. 

Clement  XIV.,  of  Papal  States,  "  1769  to  1774. 
Pius  VI,  "  "  "  1775  to  1799. 

Pius  VII.,  "  "         "     1800  to  1821. 

Leo  XII.,  "  "         "     1823  to  1829. 

Pius  VIII.,  "  "         "     1829  to  1830. 

Gregory  XVI ,  of  Belluno,  in  N.  Italy,  from  1831  to  1846. 
Pius  IX.,  of  Papal  States,  from  1846  to  — . 


CHAPTER  IV. 

i 

THE  POPE'S  ALLOCUTIONS,  BULLS,  AND  OTHER  OFFICIAL 
COMMUNICATIONS. 

An  "  allocution "  (Latin  allocutio  =  speech  to)  is  a  set 
speech  or  formal  address  made  by  the  pope  in  his  official 
capacity.  An  appendix  to  the  pope's  encyclical  letter  of  De- 
cember, 1864,  cites  17  "  consistorial  allocutions  "  of  the  pres- 
ent pope  previous  to  that  time,  and  gives  their  dates.  These 
allocutions  were  addressed  either  to  the  college  of  cardinals  or 
to  a  larger  assembly  of  prelates  in  Rome  or  Gaeta.  One  of 
the  most  elaborate  of  these  appears  to  be  that  addressed  on 
the  9th  of  June,  1862,  to  a  convocation,  at  which  at  least  245 
bishops,  archbishops,  patriarchs,  <fcc.,  of  the  Roman  Catholic 
church  were  present.  The  convocation  or  council  was  sum- 
moned to  attend  the  canonization  of  27  Japanese  martyrs. 
The  canonization  took  place ;  but  the  allocution  (which  is 
called  "  Maxima  quidem"  from  the  Latin  words  with  which 
it  begins)  dwelt  much  more  on  what  were  regarded  as  the  lam- 
entable evils  of  the  present  times  than  upon  the  martyrs.  It 
was  a  politico-religious  speech,  not  only  deploring  the  panthe- 
istic and  rationalistic  errors  spread  by  the  revolutionary  spirit 
of  the  age  against  the  authority  of  the  Catholic  church  and  the 
laws  of  God  and  man,  but  also  mourning  over  the  oppression 
exercised  against  the  church  in  Italy  and  the  war  declared 
against  the  pope's  temporal  power  (this  was  two  years  after 
the  annexation  of  a  large  part  of  the  States  of  the  Church  to 
the  kingdom  of  Italy).  The  allocution  specially  condemns 
the  ideas  that  "  every  man  is  free  to  embrace  and  profess  the 
religion  he  shall  believe  true,  guided  by  the  light  of  reason," — 


166  THE   POPE'S  ALLOCUTIONS,   BULLS,   &C. 

that  "  the  ministers  of  the  church  and  the  Roman  pontiff  ought 
to  be  absolutely  excluded  from  all  charge  and  dominion  over 
temporal  affairs," — that  "  the  civil  power  is  entitled  to  prevent 
ministers  of  religion  and  the  faithful  from  communicating 
freely  and  mutually  with  the  Roman  pontiff,"  &c.  The  "  ven- 
erable brethren,"  as  the  bishops  are  styled,  are  urged  to  re- 
double their  zeal  in  combating  and  arresting  the  diffusion  of 
these  pestiferous  errors.  They  are  exhorted  "  to  remove  the 
faithful  from  the  contagion  of  this  plague  ;  to  turn  their  eyes 
and  their  hands  from  the  pernicious  books  and  journals ;  to 
instruct  them  in  the  precepts  of  our  august  religion ;  to  exhort 
and  warn  them  to  fly  from  these  teachers  of  iniquity  as  from  a 
serpent."  They  are  exhorted  "  to  take  for  mediatrix  with  God 
the  Virgin  Mary,  who,  full  of  pity  and  love  for  all  men,  has 
always  annihilated  heresies,  and  whose  patronage  with  God 
has  never  been  more  opportune.  Pray  also,"  it  continues, 
"  for  the  suffrages  of  St.  Joseph,  the  spouse  of  the  very  holy 
Virgin,  of  the  apostles  Peter  and  Paul,  and  of  all  the  inhabi- 
tants of  heaven,  especially  those  whom  we  honor  and  venerate 
as  inscribed  in  the  records  of  sanctity." 

A  papal "  bull"  is  a  letter,  ordinance,  or  decree  of  the  pope, 
generally  written  on  parchment,  with  a  leaden  seal  (bulla  in 
Latin,  whence  the  name)  affixed.  The  seal  bears  on  the  ob- 
verse the  heads  of  St.  Peter  and  St.  Paul ;  on  the  reverse  the 
name  of  the  pope  and  the  year  of  his  pontificate.  If  the  bull 
has  respect  to  matters  of  justice,  the  seal  is  fixed  by  a  hempen 
cord ;  if  of  grace,  by  a  silken  thread.  Bulls  are  granted  for 
the  consecration  of  bishops,  the  promotion  to  benefices,  the 
celebration  of  jubilees,  &c.  Bulls  are  said  to  be  "  fulminated," 
when  they  are  published ;  and  this  publication  is  made  by  one 
of  three  commissioners,  to  whom  they  are  usually  addressed. 
The  bulls  issued  by  the  popes  were  published  at  Luxemburg  in 
1727,  &c.,  in  19  folio  volumes.  Of  these  the  two  most  cele- 
brated are  those  called  " In  ccena  Domini"  and  " Unigenitus" 

The  bull  In  caena  Domini  (=  at  the  supper  of  the  Lord)  is 
BO  named  on  account  of  its  being  read  in  Rome  annually  on  the 


THE  POPE'S  ALLOCUTIONS,  BULLS,  AC.         167 

anniversary  of  the  institution  of  the  Lord's  Supper,  i.  e.,  on 
the  Thursday  before  Easter,  or  Maundy-Thursday.  "  Toward 
the  end  of  the  13th  century  it  had  already  become  the  cus- 
tom," says  Dr.  Gieseler,  "  for  the  popes  to  repeat  annually, 
upon  this  day,  excommunications  of  special  importance." 
A  collection  of  these  excommunications  is  said  to  have  been 
made  by  pope  Gregory  XI.  in  1370 ;  but  the  earliest  one 
published  is  that  by  Gregory  XII.  in  1411,  which  was  re- 
newed with  additions  by  Pius  V.  in  1566,  under  the  name  of 
the  bull  In  ccena  Domini.  The  bull  was  renewed  under  the 
same  name  by  Urban  VIII.  in  1627  ;  and  finally  as  a  bull  of 
excommunication  by  Pius  IX.,  on  the  12th  of  October,  1869. 
The  first  article  of  this  bull,  as  published  by  Urban  VIII. , 
has  this  curse  for  all  heretics,  &c. : 

"  We  excommunicate  and  anathematize,  in  the  name  of  God,  Father, 
Son,  and  Holy  Ghost,  and  by  the  authority  of  the  blessed  apostles, 
Peter  and  Paul,  and  by  our  own,  all  "Wickliffites,  Hussites,  Lutherans, 
Calvinists,  Huguenots,  Anabaptists,  and  all  other  heretics,  by  whatso- 
ever name  they  are  called,  and  of  whatsoever  sect  they  be ;  and  also,  all 
schismatics,  and  those  who  withdraw  themselves,  or  recede  obstinately 
from  the  obedience  of  the  Bishop  of  Rome ;  as  also  their  adherents, 
receivers,  favorers,  and  generally  any  defenders  of  them ;  together 
with  all  who,  without  the  authority  of  the  Apostolic  see,  shall  know- 
ingly read,  keep,  or  print,  any  of  their  books  which  treat  on  religion, 
or  by  or.  for  any  cause  whatever,  publicly  or  privately,  on  any  pretense 
or  color,  defend  them." 

In  this  bull,  as  issued  by  Pius  IX.  in  1869,  the  pope  solemnly 
excommunicates  and  anathematizes  all  apostates  and  heretics, 
and  all  who  refuse  obedience  to  the  Roman  pontiff ;  and  those 
who,  without  special  authority  from  the  Holy  see,  knowingly 
possess  or  read  any  books  condemned  by  the  papal  court ;  all 
who  impede  directly  or  indirectly  the  external  or  internal  juris- 
diction of  the  church  (this  includes  kings,  magistrates,  and 
others  who  favor,  receive,  or  defend  heretics  or  schismatics,  as 
well  as  those  who  by  word  or  act  maintain  that  the  pope  is 
subject  to  a  council)  ;  all  who  invade  or  retain  the  revenues 
of  the  church  or  of  her  ministers  ;  any  dignitary  or  prelate  who 


168         THE  POPE'S  ALLOCUTIONS,  BULLS,  &C. 

may  dare  to  grant  absolution  for  them,  except  when  actually 
dying,  and  with  a  reservation  in  case  the  dying  recover ;  all 
members  of  secret  societies  engaged  in  open  or  secret  machi- 
nations against  legitimate  governments,  as  well  as  all  who 
favor  or  aid  such  societies ;  all  who  hold  converse  with  the 
excommunicated,  or  who  farm  out  masses,  or  who  are  guilty 
of  simony,  or  of  other  specified  offenses,  mostly  clerical.  Pius 
V.,  in  reproducing  this  bull,  declared  it  an  eternal  law  in 
Christendom,  and  ordered  the  bull  to  be  read  every  Thursday 
before  Easter  in  every  parish  church  throughout  the  world.  It 
was  accordingly  read  annually  in  Rome  for  more  than  200 
years,  until  Clement  XIV.  in  1773  suspended  the  reading. 
But  as  it  threatened  with  excommunication  and  anathema  all, 
whether  the  supreme  authorities  of  the  state  or  subordinate 
magistrates  or  officers,  who  should,  without  special  permission 
from  the  pope,  impose  taxes,  exercise  judicial  authority,  or 
punish  crimes  of  the  clergy,  many  sovereigns  and  states,  as 
France,  Spain,  Germany,  Venice,  <fcc.,  forbade  the  publication 
of  the  bull,  and  declared  it  null  and  void.  The  French  par- 
liament ordered  in  1580  that  all  bishops  and  archbishops  who 
promulgated  the  bull  should  have  their  goods  confiscated  and 
be  pronounced  guilty  of  high  treason.  In  1707,  pope  Clement 
XI.  excommunicated  the  emperor  Joseph  II.  and  his  adherents, 
according  to  this  bull,  for  interfering  with  the  pope's  claim  of 
sovereignty  over  Parma  and  Piacenza ;  but  the  emperor  re- 
sisted and  compelled  the  pope  to  yield. 

The  bull  called  "  Unigenitus"  from  its  beginning  with  the 
words  "  Unigenitus  Dei  Filius  "  (==  the  only-begotten  Son  of 
God),  was  issued  by  Clement  XI.  in  1713  in  condemnation  of 
101  propositions  of  the  Jansenist  Quesnel  in  his  Moral  Reflec- 
tions on  the  New  Testament,  or,  in  other  words,  supporting 
the  Jesuits  against  the  Jansenists,  who  in  many  of  their  senti- 
ments agreed  with  the  Protestants,  and  especially  with  the  Cal- 
vinists  in  regard  to  predestination  and  divine  grace.  Among 
the  101  condemned  propositions  are  such  as  these  : 

"  Grace  is  that  voice  of  the  Father,  which  inwardly  teacheth  men, 
and  maketh  them  come  unto  Jesus  Christ ;  and  whosoever  cometh  not 


THE  POPE'S  ALLOCUTIONS,  BULLS,   4C. 

unto  him  after  he  hath  heard  the  outward  voice  of  the  Son,  is  in  no 
wise  instructed  of  the  Father "  (John  6 :  45).  "  The  seed  of  the 
word,  which  the  hand  of  God  watereth,  ever  bringeth  forth  its  fruits" 
(Acts  11  :  21).  "No  graces  are  given,  save  through  faith"  (Lk.  8: 
48).  "  All  whom  God  willeth  to  save  through  Christ,  are  infallibly 
saved"  (John  6:  4')).  "The  church,  or  the  entire  Christ,  hath  the 
incarnate  Word  as  the  head,  but  all  the  holy  as  members  "  (1  Tim.  3 : 
16).  "  The  reading  of  Sacred  Scripture  is  for  all "  ( Acts  8 :  28).  "  To 
snatch  the  New  Testament  out  of  the  hands  of  Christians,  or  to  keep 
it  closed  to  them,  by  taking  from  them  that  method  of  understanding 
it,  is  to  shut  the  mouth  of  Christ  against  them "  (Mat.  5  :  2).  "  To 
interdict  to  Christians  the  reading  of  Sacred  Scriptures,  especially  of  the 
Gospel,  is  to  interdict  the  use  of  light  to  the  sons  of  light,  and  to  cause 
them  to  suffer  a  certain  kind  of  excommunication"  (Luke  11:  33). 
"  God  permits  that  all  powers  be  opposed  to  the  preachers  of  the 
truth,  to  the  end  that  his  victory  may  be  attributed  only  to  the  Divine 
grace"  (Acts  17:8). 

The  pope,  after  quoting  these  among  the  other  propositions, 
speaks  thus  in  the  bull : 

u  Having  heard,  therefore,  the  suffrages  of  the  above-mentioned 
cardinals  and  other  theologians  exhibited  to  us  both  by  word  of  mouth 
as  well  as  in  writing,  and  having  invoked  the  protection  of  the  Divine 
light  by  proclaiming  private  and  public  prayers  to  that  end,  we,  by 
this  our  constitution,  destined  to  be  in  effect  forever,  declare,  condemn, 
and  reprobate  all  and  each  of  the  previously  inserted  propositions,  as 
false,  captious,  ill-sounding,  offensive  to  pious  ears,  scandalous,  per- 
nicious, rash,  injurious  to  the  church  and  her  practice,  and  contumelious 
not  only  to  the  church,  but  also  to  the  secular  powers ;  seditious,  impi- 
ous, blasphemous,  suspected  of  heresy,  and  savoring  of  heresy  itself, 
and  also  as  abetting  heretics  and  heresies,  and  also  schism,  erroneous, 
near  akin  to  heresy,  several  times  condemned,  and  finally  heretical,  and 
manifestly  renewing  respectively  various  heresies,  and  those  particu- 
larly which  are  contained  in  the  infamous  propositions  of  Jansenius, 
taken,  however,  in  that  sense  in  which  they  have  been  condemned. 
We  command  all  the  faithful  in  Christ  of  both  sexes  not  to  presume 
to  think  of  the  aforesaid  propositions,  to  teach  them,  to  preach  them 
otherwise  than  is  contained  in  this  same  our  constitution ;  so  that 
whosoever  shall  tQach.  defend,  publish  themt  or  any  of  them,  conjointly 


170  THE  POPE'S  ALLOCUTIONS,  BULLS,  AC. 

or  separately,  or  shall  treat  of  them  publicly  or  privately,  even  by  way 
of  disputing,  unless  perhaps  for  the  purpose  of  impugning  them,  let 
him,  by  the  very  fact,  without  other  declaration,  lie  under  ecclesias- 
tical censures,  and  other  penalties  enacted  by  law  against  those  per- 
petrating such  acts." 

The  promulgation  of  this  bull  created  great  disturbances, 
especially  in  France.  Many  prelates  and  distinguished  men, 
including  Cardinal  de  Noailles,  archbishop  of  Paris,  appealed 
from  it  to  a  future  general  council.  Father  Quesnel  and  others 
took  refuge  in  Holland  and  died  there  ;  others  were  forced  into 
submission ;  others,  stripped  of  office  and  honor,  removed  to 
foreign  countries.  Rev.  Dr.  Murray,  a  Roman  Catholic  bishop 
of  Ireland,  was  asked  in  his  examination  before  the  Parlia- 
mentary Committee  on  the  state  of  Ireland  1824-5,  "  Is  the 
bull  'Uhigenitus'  in  force  in  Ireland?"  and  he  answered,  "It 
is."  Of  course,  it  has  never  been  repealed. 

The  bull  of  pope  Sixtus  V.,  known  as  JEternus  ille  (eternal 
he),  dated  March  1,  1589,  and  prefixed  to  his  edition  of  the 
Latin  Vulgate  Bible,  which  was  carefully  corrected  by  his  own 
hand,  printed  in  the  Vatican  palace,  and  published  at  Rome  in 
1590,  deserves  also  to  be  specially  noticed.  The  bull  says  : 

"  Of  our  certain  knowledge,  and  by  the  fullness  of  apostolic  power, 
we  determine  and  declare  that  that  Vulgate  Latin  edition  of  the  holy 
page,  as  well  of  the  Old  as  of  the  New  Testament,  which  has  been 
received  as  authentic  by  the  Council  of  Trent,  is  to  be  considered, 
without  any  doubt  or  controversy,  this  very  one,  which  we  now  pub- 
lish in  the  whole  Christian  commonwealth,  corrected,  as  might  best  be 
done,  and  printed  at  the  Vatican  press,  and  to  be  read  in  all  the 
churches  of  the  Christian  world,  decreeing  that  it  ...  must  be 
received  and  held  as  true,  legitimate,  authentic,  and  undoubted,  in  all 
public  and  private  disputations,  readings,  preachings,  and  explana- 
tions." 

The  bull  further  forbids  the  publication  of  various  readings 
in  copies  of  the  Vulgate,  and  determines  that  all  those  read- 
ings in  other  editions  and  manuscripts  which  vary  from 
this  edition  of  the  pope  "  shall  have  for  the  future  no  credit 


THE  POPE'S  ALLOCUTIONS,  BULLS,  AC.         171 

and  no  authority."  It  also  enacts  that  the  new  revision  shall 
be  introduced  into  all  missals  and  service-books ;  and  threatens 
the  greater  excommunication  against  all  who  in  any  way  con- 
travene this  constitution.  But,  by  the  death  of  pope  Sixtus  V. 
in  August,  1590,  the  enforcement  of  this  bull  was  hindered  ;  his 
immediate  successor,  Urban  VII. ,  chosen  the  next  month,  died 
in  a  few  days  ;  and,  in  December,  Gregory  XIV.  became  pope. 
In  the  meantime,  the  Sixtine  edition  of  the  Vulgate  caused 
great  dissatisfaction ;  and  under  the  year  1591  Cardinal  Bel- 
larmin,  the  great  Roman  controversialist,  wrote  thus  in  his  auto- 
biography (first  edition)  : — 

"  When  Gregory  XIV.  was  thinking  what  must  be  done  about  the 
bible  edited  by  Sixtus  V.,  in  which  were  very  many  rash  changes, 
there  were  not  wanting  grave  men  who  thought  that  bible  should  be 
publicly  prohibited,  but  N.  (Bellarmin)  demonstrated  before  the  pon- 
tiff that  that  bible  should  not  be  prohibited,  but  should  be  so  corrected 
that,  the  honor  of  Pope  Sixtus  V.  being  preserved,  that  bible  should  go 
forth  corrected,  which  might  be  done  if  those  bad  changes  were  re- 
moved as  speedily  as  possible,  and  the  bible  reprinted  under  the  name 
of  the  same  Sixtus,  with  the  addition  of  a  preface  indicating  that  in  the 
first  edition  of  Sixtus  some  errors  had  crept  in  through  haste,  by  the 
carelessness  either  of  the  printers  or  of  others,  and  so  N.  returned  to 
Sixtus  good  for  evil"  [this  last  refers  to  Sixtus's  condemnation  of 
Bellarmin 's  thesis  denying  that  "  the  pope  is  the  direct  master  of  the 
whole  world]." 

Cardinal  Bellarmin  was  a  Jesuit,  and  proposed  to  represent 
the  deliberate  alterations  of  Sixtus  as  typographical  errors  or 
something  of  the  sort.  Accordingly,  a  commission  under  Car- 
dinal Colonna  was  appointed  to  revise  the  Sixtine  text.  Their 
labor  was  hardly  finished  when  pope  Gregory  died  (in  Octo- 
ber, 1591).  His  successor  also  died  before  the  close  of  the 
year ;  but  in  January,  1592,  Clement  VIII.  succeeded  to  the 
papal  chair,  and  by  his  authority  the  new  edition  of  the  Vul- 
gate was  printed  before  the  end  of  1592,  with,  it  is  said,  2,000 
corrections  of  errors  introduced  by  Pope  Sixtus  V.  himself. 
The  preface  of  this  edition  was  written  by  Bellarmin,  and 
the  following  are  extracts  from  it : 


172  THE   POPE'S  ALLOCUTIONS,   BULLS,   &C. 

"  Sixtus  V.  ...  ordered  the  work,  at  length  finished,  to  be  printed. 
When  it  had  been  struck  off,  and  the  same  pontiff  was  bestowing  care 
that  it  might  be  published  [this  implies  that  it  was  not  published,  the 
feict  being  otherwise],  observing  that  not  a  few  errors  of  the  press  had 
crept  into  the  Sacred  Bible,  which  seemed  to  call  for  renewed  dili- 
gence, he  determined  and  decreed  that  the  whole  work  should  be  re- 
printed ["  of  this,"  says  Rev.  B.  F.  Westcott,  a  learned  English  schol- 
ar, who  has  carefully  investigated  this  subject,  "  there  is  not  the  faint- 
est shadow  of  proof"].  .  .  .  Receive,  therefore,  Christian  reader, 

.  .  .  from  the  Vatican  press,  the  old  and  vulgate  edition  of  the 
Sacred  Scripture,  corrected  with  all  possible  diligence  ;  which  indeed, 
though  it  is  difficult  in  consequence  of  human  infirmity  to  call  it  ab- 
solutely perfect,  is  yet  doubtless  better  corrected  and  freer  from  error 
than  all  others  that  have  gone  forth  up  to  this  day.  .  .  .  Never- 
theless, as  some  things  in  the  common  reading  were  changed  advisedly, 
so  other  things  which  seemed  to  need  change  were  advisedly  left  un- 
changed, in  accordance  with  St.  Jerome's  repeated  counsel  to  avoid  pop- 
ular offense,"  &c. 

The  doctrine  of  papal  infallibility  certainly  encounters  a  very 
serious  difficulty  in  the  bull  of  pope  Sixtus  V.  and  the  histori- 
cal facts  connected  with  it.  The  language  of  Bellarmin  to 
pope  Clement  VIII.  was  not  unmeaning : 

"  Your  blesssedness  knows  into  what  danger  Sixtus  V.  has  brought 
himself  and  the  whole  church  in  attacking  the  correction  of  the  sacred 
books  according  to  the  sentiments  of  true  learning ;  nor  am  I  sure 
than  any  graver  danger  ever  happened." 

A  papal  brief  or  "  apostolical  brief  "  is  a  letter  addressed  by 
the  pope  to  an  individual  or  a  community  in  respect  to  a  matter 
of  discipline,  public  affairs,  &c.  It  is  usually  written  on  paper, 
sometimes  on  parchment ;  is  sealed  in  red  wax  with  the  seal  of 
the  Fisherman,  which  is  a  symbol  of  St.  Peter  in  a  boat,  cast- 
ing his  net  into  the  sea  ;  and  is  signed,  not  by  the  pope,  but  by 
an  officer  of  the  papal  chancery  called  the  "Secretary  of  Briefs." 
A  "  brief "  is  a  less  ample  and  solemn  instrument  than  a 
"  bull,"  and  more  like  a  private  letter.  The  following  is  an 
extract  from  "  the  brief  of  pope  Pius  IX.  to  the  Roman  Cath- 


THE  POPE'S  ALLOCUTIONS,  BULLS,  AC.         173 

olic  primate  in  Ireland,   given  at   Rome,"  August  21, 1850, 
about  four  months  after  the  pontiff's  return  from  Gaeta  : 

"  Nobly,  indeed,  do  you  provide  for  your  clergy  and  people  when 
you  hasten  to  communicate  to  them  all  that  devotion  wherewith  you 
are  yourself  wonderfully  imbued  towards  the  most  holy  Mother  of  « 
God  and  most  gracious  Virgin  Mary,  by  whom  every  faithful  soul  is 
said,  by  Cyril,  to  be  saved.  Under  the  guidance  and  auspices,  above 
all,  of  her,  to  whom  it  is  given  to  destroy  all  heresies,  let  us  hope,  in 
this  raging  tempest,  for  the  present  help  of  a  merciful  God,  and  let  us 
expect  it  with  confidence." 

An  "  encyclical  letter"  is  a  circular  letter,  or  a  letter  ad- 
dressed to  a  large  number,  particularly  to  all  bishops  and  other 
prelates  of  the  Roman  Catholic  church.  The  following  ency- 
clical letter  of  Gregory  XVI.  is  of  special  interest  to  Americans. 
It  was  published  in  the  Diario  di  Roma  (the  official  gazette  of 
of  the  papal  government)  in  Latin  and  Italian,  May  25,  1844, 
and  was  translated  into  English  by  Sir  Culling  Eardley  Smith, 
bart.,  and  published  in  London  with  the  Latin  text  and  the 
authorized  Italian  translation  appended.  As  the  original  Latin 
title  is  somewhat  more  full  than  either  of  the  translations,  a 
literal  translation  of  it  is  here  prefixed.  The  rest  of  the  trans- 
lation is  Sir  Culling's,  with  two  or  three  verbal  corrections. 

"  ENCYCLICAL    LETTER  OF  OUR    MOST   HOLT  LORD  GREGORY  XVI.,  BY 
DIVINE  PROVIDENCE  POPE,  TO  ALL  PATRIARCHS,  PRIMATES, 
ARCHBISHOPS,   AND    BISHOPS. 

"  Venerable  Brothers, 

"  Greeting  and  the  Apostolic  Benediction  : 

"  Amongst  the  principal  machinations  by  which  in  this  our  age  the 
Non-Catholics  of  various  names  endeavor  to  ensnare  the  adherents  of 
Catholic  truth,  and  to  turn  away  their  minds  from  the  holiness  of  the 
Faith,  a  prominent  position  is  held  by  the  Bible  Societies.  These  socie- 
ties, first  instituted  in  England,  and  since  extended  far  and  wide,  we  now 
behold  in  one  united  phalanx,  conspiring  for  this  object,  to  translate 
the  books  of  the  Divine  Scriptures  into  all  the  vulgar  tongues, — to 
issue  immense  numbers  of  copies, —  to  disseminate  them  indiscriminately 


174         THE  POPE'S  ALLOCUTIONS,  BULLS,  AC. 

among  Christians  and  infidels, — and  to  entice  every  individual  to  pe- 
ruse them  without  any  guide.  Consequently,  as  Jerome  lamented  in 
his  time  (Epist  to  Paulinus,  sec.  7,  which  is  Epist.  liii.  tome  i.,  works 
of  St.  Jerome,  Edit  of  Vallaraius),  they  make  common  to  the  garru- 
lous old  woman,  the  doting  old  man,  the  wordy  sophist,  and  to  all  men 
of  every  condition,  provided  only  they  can  read,  the  art  of  understand- 
ing the  Scriptures  without  an  instructor  ;  nay,  which  is  absurdest  of  all, 
and  almost  unheard  of,  they  do  not  even  exclude  unbelieving  nations 
from  such  community  of  intelligence. 

"  But,  Venerable  Brethren,  you  are  not  ignorant  of  the  tendency  of 
the  proceedings  of  these  societies.  For  you  know  full  well  the  ex- 
hortation of  Peter,  the  chief  of  the  apostles,  recorded  in  the  sacred 
writings  themselves,  who,  after  praising  the  epistles  of  Paul,  says  that 
there  are  in  them  some  things  difficult  to  be  understood,  which  they 
who  are  unlearned  and  unstable  wrest,  as  they  do  also  the  other  Scrip- 
tures, to  their  own  destruction  ;  and  immediately  adds,  You,  therefore* 
my  brethren,  knowing  this  beforehand,  be  on  your  guard,  lest,  deceived 
by  the  error  of  the  foolish,  you  fall  from  your  own  steadfastness  (2 
Pet  3  :  16,  17).  Hence  it  is  clear  to  you,  that  even  from  the  first 
age  of  the  Christian  name,  this  art  has  been  peculiar  to  heretics, 
that  repudiating  the  traditionary  word  of  God,  and  rejecting  the  au- 
thority of  the  Catholic  church,  they  either  interpolate  the  Scriptures 
by  hand,  or  pervert  them  in  the  explanation  of  their  meaning  (Tertul- 
lian,  book  on  prescriptions  against  heretics,  ch.  37,  38).  Nor,  lastly* 
are  ye  ignorant  how  great  diligence  and  wisdom  are  needed,  in  order 
to  transfer  faithfully  into  another  language  the  words  of  the  Lord ;  so 
that  nothing  is  more  likely  to  happen  than  that  in  the  versions  of  them 
multiplied  by  the  Bible  Societies  the  most  grievous  errors  may  be  in- 
troduced, by  the  ignorance  or  fraud  of  so  many  interpreters  ;  errors 
which  the  very  multitude  and  variety  of  the  translations  long  conceal  to 
the  ruin  of  many.  To  those  societies,  however,  it  matters  little  or  nothing 
into  what  errors  the  persons  who  read  the  Bibles  translated  into  the  vul- 
gar tongues,  may  fall,  provided  they  be  gradually  accustomed  to  claim 
for  themselves  a  free  judgment  of  the  sense  of  the  Scriptures,  to  con- 
temn the  Divine  traditions  as  taught  by  the  Fathers,  and  preserved  in 
the  Catholic  Church,  and  even  to  repudiate  the  Church's  direction. 

'•  To  this  end,  these  members  of  Bible  Societies  cease  not  to  calum- 
niate the  Church  and  this  Holy  See  of  Peter,  as  if  it  had  for  many  ages 
been  endeavoring  to  keep  the  believing  people  from  the  knowledge  of 


THE  POPE'S  ALLOCUTIONS,   BULLS,   AC.  175 

the  sacred  Scriptures  ;  whilst  there  exist  many  and  most  perspicuous 
proofs  of  the  earnest  desire  which,  even  in  recent  times,  popes,  and 
other  Catholic  dignitaries  under  their  guidance,  have  felt,  that  nations 
of  Catholics  might  be  more  carefully  instructed  in  the  written  and  tra- 
ditionary words  of  God.  To  which  head  belong,  in  the  first  place, 
the  decrees  of  the  Council  of  Trent,  in  which  not  only  is  it  enjoined  on 
bishops,  to  provide  for  the  more  frequent  announcement  through  each 
diocese  of  the  sacred  Scriptures  and  the  Divine  Law  (Sess.  xxiv.,  ch.  4, 
on  Ref.),  but,  enlarging  the  enactment  of  the  Lateran  Council  (Lat. 
Council  of  the  year  1215,  under  Innocent  III.,  ch.  xi.,  which  is  referred 
to  the  body  of  law,  ch.  4,  on  Teachers),  it  is  moreover  provided,  that 
in  each  church,  whether  cathedral  or  collegiate,  of  cities  and  considera- 
ble towns,  there  should  be  a  theological  prebend,  which  should  be  con- 
ferred solely  on  persons  capable  of  expounding  and  interpreting  the 
sacred  Scripture  (Trent,  session  v.,  ch.  1,  on  Ref.).  Respecting  the 
subsequent  constitution  of  the  theological  prebend  on  the  plan  of  the 
above  Tridentine  enactment,  and  respecting  the  lectures  to  be  delivered 
by  the  theological  canon  to  the  clergy  and  even  to  the  people,  steps 
were  taken  in  several  provincial  synods  (in  the  1st  Milan  Council,  A.D. 
1565,  part  L,  tit.  5,  on  the  Theol.  Preb. ;  5th  Milan,  A.D.  1579,  partiii., 
tit.  5,  as  to  Collat.  on  Benef. ;  Aquensian;  A.  D.  1585,  on  Canon.,  &c., 
«fec.,)  particularly  in  the  Roman  Conncil  of  the  year  1725  (Tit.  i., 
ch.  6,  &c.),  to  which  Benedict  XIIL,  our  predecessor  of  happy  mem- 
ory, had  convened  not  only  the  sacred  dignitaries  of  the  Roman  prov- 
ince, but  also  several  of  the  archbishops,  bishops,  and  other  local  or- 
dinaries, under  the  immediate  authority  of  this  holy  see  (in  the  letter 
for  calling  the  council,  Dec.  24,  1724).  The  same  pontiff  made  sev- 
eral provisions  with  the  same  design,  in  the  apostolic  letters  which  he 
issued  specifically  for  Italy  and  the  adjacent  islands  (Const.  Pastoralis 
Officii,  May  19,  1725).  To  you,  too,  Venerable  Brethren,  who  at 
stated  periods  have  been  accustomed  to  report  to  the  Apostolic  See, 
upon  the  condition  of  sacred  affairs  in  your  respective  dioceses  (accord- 
ing to  the  Constit.  of  Sixtus  V.,  Romanus  Pontifex  Dec.  20,  1585,  and 
Const,  of  Bened.  XIV.,  quod  sancta  Sardicensis  Synodus,  Nov.  23, 
tome  i.  Bullar.  of  this  Pontiff,  and  according  to  the  Instruction  in  App. 
to  Diet,  tome  i.),  it  is  manifest  from  the  replies  again  and  again  given  by 
our  '  Congregation  of  Council '  to  your  predecessors,  or  to  yourselves, 
how  this  holy  see  is  wont  to  congratulate  bishops,  if  they  have  theo- 
logical prebendaries  ably  discharging  their  duty  in  the  delivery  of  pub- 


176        THE  POPE'S  ALLOCUTIONS,  BULLS,  &C. 

lie  lectures  on  the  sacred  writings,  and  never  ceases  to  excite  and  as- 
sist their  pastoral  anxieties,  if  anywhere  the  matter  has  not  succeeded 
to  their  wishes. 

"With  regard,  however,  to  Bibles  translated  into  the  vulgar 
tongues,  it  was  the  case  even  many  centuries  since,  that  in  various 
places  the  holy  dignitaries  were  obliged  at  times  to  exercise  increased 
vigilance,  when  they  discovered  that  versions  of  this  sort  were  either 
read  in  secret  conventicles,  or  were  actively  distributed  by  heretics.  To 
this  refer  the  admonitions  and  cautions  issued  by  Innocent  III.,  our 
predecessor  of  glorious  memory,  concerning  assemblies  of  laics  and 
women  secretly  held  in  the  diocese  of  Metz  (in  three  letters  to  the 
Metensians  and  their  bishop  and  chapter,  also  to  the  abbeys  Cister- 
cian, Morimund  and  de  Crista,  which  are  Epist.  141,  142,  book  ii.,  and 
Epist.  235,  book  iii-  in  Edit.  Balutius),  under  a  pretense  of  piety,  for 
reading  the  Scriptures  ;  and  also  the  peculiar  prohibitions  of  Bibles 
in  the  vulgar  tongue,  which  we  find  to  have  been  issued  in  France 
soon  after  (in  Council  of  Toulouse,  A.  D.  1229,  can.  14),  and  in  Spain 
previous  to  the  sixteenth  century  (on  the  testimony  of  Cardinal  Pa- 
cecco,  at  the  Council  of  Trent,  in  Pallavicino's  Hist,  of  the  Council  of 
Trent,  book  vi.,  ch.  12).  But  greater  precaution  was  needed  after- 
wards, when  the  Lutheran  and  Calvinist  Anti-Catholics,  venturing:  to 

7  o 

assail  with  an  almost  incredible  variety  of  errors  the  unchangeable  doc- 
trine of  the  Faith,  left  no  means  untried  to  deceive  the  minds  of  the 
faithful  by  perverted  explanations  of  the  Scriptures,  and  by  new  trans- 
lations of  them  into  vulgar  tongues,  edited  by  their  adherents.  The 
lately-discovered  art  of  printing  assisted  them  in  multiplying  and 
speedily  spreading  copies.  Accordingly  we  read  in  the  rules  drawn 
up  by  the  Fathers  chosen  by  the  Council  of  Trent,  approved  by  Pius 
IV.,  our  predecessor  of  happy  memory  (in  Constit.  Dominici  Gregt's, 
March  24, 1564),  and  prefixed  to  the  Index  of  Prohibited  Books,  a 
provision  of  general  application  that  Bibles  published  in  the  vulgar 
tongue,  should  be  allowed  to  no  persons  but  those  to  whom  the  read- 
ing of  them  was  judged  likely  to  be  productive  of  an  increase  of  faith 
and  piety  (in  Rules  III.  and  IV.  of  the  Index).  To  this  rule,  after- 
wards rendered  more  stringent,  owing  to  the  pertinacious  frauds  of  her- 
etics, a  declaration  was  at  last  attached  by  the  authority  of  Benedict 
XIV.,  that  the  perusal  of  such  versions  may  be  considered  permitted, 
as  have  been  published  with  the  approbation  of  the  apostolic  see,  or 


(THE  POPE'S  ALLOCUTIONS,  BULLS,  AC.         17T 

with  annotations  taken  from  the  holy  Fathers  of  the  church  or  from 
learned  and  Catholic  men  (in  addit.  to  diet.  Rule  IV.  by  Decree  of  the 
Congregation  of  the  Index,  June  17,  1757). 

"  Meanwhile  there  were  not  wanting  new  sectaries  of  the  Jansenist 
school,  who,  in  a  style  borrowed  from  the  Lutherans  and  Calvinists,  scru- 
pled not  to  reprehend  these  wise  provisions  of  the  church  and  the  apos- 
tolic see,  as  if  the  reading  of  the  Scriptures  were  useful  and  necessary  to 
every  class  of  the  faithful,  at  every  time  and  in  every  place,  and  there- 
fore could  not  be  forbidden  to  any  one  by  any  authority  whatever. 
This  audacity  of  the  Jansenists,  however,  we  find  severely  reprehended 
in  the  solemn  judgments  which,  with  the  applause  of  the  whole  Cath- 
olic world,  were  delivered  against  their  doctrines  by  two  popes  of  happy 
memory,  viz.,  Clement  XL,  in  the  bull  Uhigenitus,  of  the  year  1713  (in 
proscription  of  the  Propositions  of  Quesnel,  No.  79-85)  ;  and  Pius 
VI.,  in  the  bull  Auctorem  Fidei,  of  the  year  1794  (hi  condemnation  of 
the  propositions  of  the  pseudo-synod  of  Pistoja,  No.  67). 

"  Thus,  therefore,  before  Bible  Societies  were  formed,  by  means  of 
the  above  decrees  of  the  Church  the  faithful  had  been  fortified  against 
the  stratagem  of  the  heretics,  which  lies  concealed  under  the  specious 
plan  of  spreading  the  Holy  Scriptures  for  general  use.  Pius  VII.,  how- 
ever, our  predecessor  of  glorious  memory,  in  whose  time  those  societies 
arose,  and  who  found  that  they  were  making  great  progress,  failed  not 
to  oppose  their  endeavors,  partly  through  his  apostolic  nuncios,  partly 
by  epistles  and  decrees  issued  by  different  congregations  of  cardinals 
of  the  holy  Roman  church  (especially  by  the  epistle  of  the  Congrega- 
tion of  the  Propaganda  Fide  to  the  apostolic  vicars  of  Persia,  Ar- 
menia, and  other  regions  of  the  East,  dated  Aug.  3,  1S1G ;  and  by  the 
decree  respecting  all  versions  of  this  sort,  put  forth  by  the  Congrega- 
tion of  the  Index,  June  23,  1817),  and  partly  by  his  two  papal  briefs 
which  he  addressed  to  the  Archbishops  of  Genesna  (Jan.  1,  1816)  and 
Mohilow  (Sept.  4,  1816).  Afterwards  Leo  XII.,  our  predecessor  of 
happy  memory,  assailed  those  same  designs  of  the  Bible  Societies  in 
his  Encyclical  Letter  addressed  to  all  the  dignitaries  of  the  Catholic 
world,  on  the  5th  May,  1824 ;  and  the  same  thing  was  also  done  by 
our  immediate  predecessor  of  equally  happy  memory,  Pius  VIII.,  in  his 
Encyclical  Letter  issued  the  24th  May,  1829.  We,  too,  who  with  far 
inferior  merit  have  succeeded  to  his  place,  have  not  omitted  to  exer- 
cise our  apostolical  solicitude  upon  the  same  object,  and  among  other 
things  have  taken  steps  to  recall  to  the  memory  of  the  faithful  the 
12 


178         THE  POPE'S  ALLOCUTIONS,  BULLS,  &C. 

rule  formerly  enacted  concerning  translations  of  the  Scripture  into  the 
vulgar  tongues  (in  the  admonition  annexed  to  the  Decree  of  the  Con- 
gregation of  the  Index,  Jan.  7,  1836). 

"  We  have,  however,  great  cause  to  congratulate  you,  Venerable 
Brethren,  that,  at  the  impulse  of  your  own  piety  and  wisdom,  and 
confirmed  by  the  above  letters  of  our  predecessors,  you  have  never 
neglected  when  necessary  to  admonish  the  Catholic  flock  to  beware  of 
the  snares  laid  for  them  by  the  Bible  Societies.  From  these  efforts  of 
the  bishops,  in  conjunction  with  the  solicitude  of  this  Supreme  See  of 
Peter,  it  has  resulted,  under  the  Lord's  blessing,  that  certain  incau- 
tious Catholics,  who  were  imprudently  encouraging  Bible  Societies, 
seeing  through  the  fraud,  immediately  withdrew  from  them ;  and  the 
remainder  of  the  faithful  have  continued  nearly  untouched  by  the 
contagion  which  threatened  them  from  that  quarter. 

"  Meanwhile  the  Biblical  sectaries  were  possessed  with  the  con- 
fident hope  of  acquiring  great  credit,  by  inducing  in  any  manner  un- 
believers to  make  a  profession  of  the  Christian  name  by  means  of 
reading  the  Holy  Scriptures  published  in  their  own  tongue,  innumerable 
copies  of  which  they  caused  to  be  distributed  through  their  countries, 
and  even  to  be  forced  on  the  unwilling,  by  means  of  missionaries  or 
agents  in  their  employ.  But  these  men,  thus  endeavoring  to  propa- 
gate the  Christian  name  contrary  to  the  rules  instituted  by  Christ 
himself,  found  themselves  almost  always  disappointed,  with  the  excep- 
tion that  they  were  able  sometimes  to  create  new  impediments  to 
Catholic  priests,  who,  proceeding  to  these  nations  with  a  commis- 
sion from  this  Holy  See,  spared  no  exertions  to  beget  new  sons  to  the 
church,  by  the  preaching  of  the  word  of  God,  and  the  administration 
of  the  sacraments,  prepared  even  to  shed  their  blood  amidst  the  most 
exquisite  torments  for  the  salvation  of  the  heathen,  and  as  a  testimony 
to  the  faith. 

u  Amidst  these  sectaries,  thus  frustrated  in  their  hopes,  and  review- 
ing with  sorrowful  hearts  the  immense  amount  of  money  already  spent 
in  publishing  and  fruitlessly  distributing  their  Bibles,  some  have  lately 
appeared,  who,  proceeding  upon  a  somewhat  new  plan,  have  directed 
their  machinations  towards  making  their  principal  assault  on  the  minds 
of  the  Italians,  and  of  the  citizens  of  our  very  city.  In  fact,  from 
intelligence  and  documents  lately  received,  we  have  ascertained  that 
several  persons  of  different  sects  met  last  year  at  New  York  in  Amer- 
ica, and  on  the  12th  of  June  formed  a  new  society,  entitled  'The 


THE  POPE'S  ALLOCUTIONS,  BULLS,  AC.         179 

Christian  Alliance,'  to  be  increased  by  new  members  from  every  na- 
tion, or  by  auxiliary  societies  whose  common  design  shall  be  to  intro- 
duce religious  liberty,  or  rather  an  insane  desire  of  indifference  in 
religion,  among  the  Romans  and  other  Italians.  For  they  acknowl- 
edge that  for  several  centuries,  the  institutions  of  the  Roman  and 
Italian  race  have  had  such  great  and  general  influence,  that  there  has 
been  no  great  movement  in  the  world,  which  has  not  begun  from  this 
holy  city ;  a  fact  which  they  trace,  not  to  the  establishment  here,  by 
the  Divine  disposal,  of  the  Supreme  See  of  Peter,  but  to  certain  rem- 
nants of  the  ancient  dominion  of  the  Romans,  lingering  in  that  power 
which,  as  they  say,  our  predecessors  have  usurped.  Accordingly,  being 
resolved  to  confer  on  all  the  nations  liberty  of  conscience,  or  rather  of 
error,  from  whence  as  from  its  proper  source  political  liberty  will  also 
flow,  with  an  increase  of  public  prosperity,  in  their  sense  of  the  word, 
they  feel  they  can  do  nothing  unless  they  make  some  progress  among 
the  Italians  and  citizens  of  Rome  ;  intending  afterwards  to  make  great 
use  among  other  nations  of  their  authority  and  assistance.  This  object 
they  feel  sure  of  attaining,  from  the  circumstance  that  so  many  Ital- 
ians reside  in  various  places  throughout  the  world,  and  afterwards 
return  in  considerable  numbers  to  their  own  country ;  many  of  whom, 
being  influenced  already  of  their  own  accord  with  the  love  of  change, 
or  being  of  dissolute  habits,  or  being  afflicted  with  poverty,  may  with- 
out much  trouble  be  tempted  to  give  their  name  to  the  society,  or  at 
least  to  sell  their  services  to  it.  Their  whole  aim,  then,  is  directed  to 
procuring  the  assistance  of  such  persons  in  every  direction,  transmitting 
hither  by  their  means  mutilated  Italian  Bibles,  and  secretly  depositing 
them  in  the  hands  of  the  faithful ;  distributing  also  at  the  same  time 
other  mischievous  books  and  tracts,  intended  to  alienate  the  mind  of  the 
readers  from  their  allegiance  to  the  church  and  this  holy  see,  composed  by 
the  help  of  these  same  Italians,  or  translated  by  them  from  other  authors 
into  the  language  of  the  country.  Among  these  they  principally  name 
the  History  of  the  Reformation  by  Merle  d'  Aubigne",  and  the  Memoirs 
of  the  Reformation  in  Italy  by  John  Cric.1  The  probable  character 
of  this  whole  class  of  books  may  be  inferred  from  this  circumstance, 

1  The  Pope  or  his  amanuensis  or  his  printer  has  evidently  made  a  mistake  here 
in  the  name.  The  work  referred  to  is  undoubtedly  the  "  History  of  the  Progress 
and  Suppression  of  the  Reformation  in  Italy  in  the  Sixteenth  Century ;  including 
a  sketch  of  the  History  of  the  Reformation  in  the  Orisons.  By  Thomas  McCrie, 
D.  D." 


180         THE  POPE'S  ALLOCUTIONS,  BULLS,  AC. 

that  it  is  a  law  of  the  Society,  with  regard  to  select  committees  for  the 
choice  of  books,  that  there  shall  never  be  two  individuals  of  the  same 
religious  sect  upon  any  one  of  them. 

"As  soon  as  this  news  reached  us,  we  could  not  but  be  deeply 
pained  at  the  consideration  of  the  danger  with  which  we  learned  that 
the  sectaries  menaced  the  security  of  our  holy  religion,  not  merely  in 
places  remote  from  this  city,  but  even  at  the  very  center  of  Catholic 
unity.  For  though  there  is  not  the  slightest  cause  for  fear  that  the 
see  of  Peter  should  ever  fail,  upon  which  the  Lord  Jesus  Christ  has 
built  the  impregnable  foundation  of  his  church,  we  must  not  for  that 
reason  cease  from  maintaining  its  authority;  nay,  our  very  office  of  the 
supreme  apostolate  reminds  us  of  the  severe  account  which  our  Divine 
Chief  Shepherd  will  require  of  us  for  any  tares  sown  by  the  enemy 
while  we  slept,  which  may  grow  up  in  the  Master's  field ;  and  for 
the  blood  ot  any  sheep  entrusted  to  us  which  by  our  fault  may  have 
perished. 

"  Having,  therefore,  taken  into  our  council  several  cardinals  of  the 
holy  Roman  church,  and  having  gravely  and  maturely  weighed  the 
whole  matter,  with  their  concurrence  we  have  decided  to  issue  this 
epistle  to  you,  Venerable  Brethren,  in  which,  as  respects  all  the  afore- 
said Bible  Societies,  already  reprobated  by  our  predecessors,  we  again 
with  apostolical  authority  condemn  them;  and  by  the  same  authority 
of  our  Supreme  Apostolate,  we  reprobate  by  name  and  condemn  the 
aforesaid  new  society  ot  the  *  Christian  Alliance,'  constituted  last  year 
in  New  York,  and  other  associations  of  the  same  sort,  if  any  have 
joined  it,  or  shall  hereafter  join  it  Hence  be  it  known,  that  all  such 
persons  will  be  guilty  of  a  grave  crime  before  God  and  the  church, 
who  shall  presume  to  give  their  name,  or  lend  their  help,  or  in  any 
way  to  favor  any  of  the  said  societies.  Moreover,  we  confirm  and  by 
apostolical  authority  renew  the  aforesaid  directions  already  issued 
concerning  the  publication,  distribution,  reading,  and  retention  of 
books  of  the  Holy  Scripture  translated  into  the  vulgar  tongues;  while 
with  respect  to  other  works,  of  whatever  author,  we  wish  to  remind 
all  persons  that  the  general  rules  and  the  decrees  of  our  predecessors, 
prefixed  to  the  Index  of  Prohibited  Books,  are  to  be  adhered  to ;  and 
consequently,  not  only  are  those  books  to  be  avoided  which  are  by 
name  included  in  the  same  Index,  but  those  also  to  which  the  aforesaid 
general  directions  refer. 


THE  POPE'S   ALLOCUTIONS,  BULLS,  AC.  181 

"  Called  as  you  arc,  Venerable  Brethren,  to  participate  in  our  solici- 
tude, we  urgently  bid  you  in  the  Lord  to  announce  and  explain,  as 
place  and  time  permit,  to  the  people  entrusted  to  your  pastoral  care 
this  our  apostolic  judgment  and  commands ;  and  to  endeavor  to  turn 
away  the  faithful  sheep  from  the  above  society  of  the  '  Christian  Alli- 
ance '  and  its  auxiliaries,  as  also  from  all  other  Bible  societies,  and 
from  all  communication  with  them.  At  the  same  time  it  will  also  be 
your  duty  to  seize  out  of  the  hands  of  the  faithful,  not  only  Bibles 
translated  into  the  vulgar  tongue,  published  contrary  to  the  above  di- 
rections of  the  Roman  pontiffs,  but  also  proscribed  or  injurious  books 
of  every  sort,  and  thus  to  provide  that  the  faithful  may  be  taught  by 
your  monitions  and  authority,  '  what  sort  of  pasture  they  should  con- 
sider salutary  to  them,  and  what  noxious  and  deadly'  (mandate  of  Leo 
XII.  set  forth  with  the  Decree  of  the  Congregation  of  the  Index,  March 
28,  1825).  Meanwhile,  Venerable  Brethren,  apply  yourselves  daily 
more  and  more  to  the  preaching  of  the  word  of  God,  as  weU  personally 
as  by  means  of  those  who  have  cure  of  souls  in  each  diocese,  and  other 
ecclesiastical  men  suited  to  that  function;  and  especially  pay  more 
vigilant  attention  to  those  whose  office  it  is  to  hold  public  lectures  on 
the  Sacred  Scripture,  that  they  may  diligently  discharge  their  duty  to 
the  comprehension  of  their  hearers  ;  and  may  never  under  any  pretext 
venture  to  interpret  or  explain  the  Divine  writings  contrary  to  the  tra- 
dition of  the  Fathers,  or  differently  from  the  sense  of  the  Catholic 
church.  Lastly,  as  it  pertains  to  a  good  shepherd  not  only  to  protect 
and  nourish  the  sheep  which  adhere  to  him,  but  also  to  seek  and  bring 
back  to  the  fold  tlio.-e  which  have  strayed  away,  it  will  therefore  be 
both  your  duty  and  ours,  to  apply  all  the  energy  of  our  pastoral  en- 
deavors, that  if  any  persons  have  suffered  themselves  to  be  seduced  by 
such  sectaries  and  propagators  of  noxious  books,  they  may  by  God's 
grace  be  led  to  acknowledge  the  gravity  of  their  sin,  and  strive  to  expi- 
ate it  by  the  remedies  of  a  salutary  penitence.  Neither  must  we  ex- 
clude from  the  same  sacerdotal  solicitude  the  seducers  of  others,  and 
even  the  chief  teachers  of  impiety ;  and  though  the  iniquity  of  these 
last  be  greater,  yet  must  we  not  abstain  from  the  more  earnestly  seek- 
ing their  salvation  by  all  practicable  ways  and  means. 

"  Moreover,  Venerable  Brethren,  against  the  plots  and  designs  of 
the  members  of  the  '  Christian  Alliance,'  we  require  a  peculiar  and 
most  lively  vigilance  from  those  of  your  order  who  govern  churches 


182         THE  POPE'S  ALLOCUTIONS,  BULLS,  AC. 

situated  in  Italy,  or  in  other  places  where  Italians  frequently  resort ; 
but  especially  on  the  confines  of  Italy,  or  wherever  emporiums  or  ports 
exist  from  whence  there  is  frequent  communication  with  Italy.  For 
as  the  sectaries  themselves  propose  to  carry  their  plans  into  effect  in 
those  places,  those  bishops  are  especially  bound  to  cooperate  with  us, 
so  as  by  active  and  constant  exertions,  with  the  Divine  help,  to  defeat 
their  machinations. 

"  Such  endeavors  on  your  and  our  own  part  we  doubt  not  will  be 
aided  by  the  help  of  the  civil  powers,  and  especially  by  that  of  the 
most  potent  princes  of  Italy ;  as  well  on  account  of  their  distinguished 
zeal  for  preserving  the  Catholic  religion,  as  because  it  cannot  have 
escaped  their  wisdom,  that  it  is  highly  to  the  interest  of  the  common 
weal,  that  the  aforesaid  designs  of  the  sectaries  should  fail.  For  it  is 
evident,  and  proved  by  the  continued  experience  of  past  years,  that 
there  is  no  readier  way  to  draw  nations  from  their  fidelity  and  obe- 
dience to  their  princes,  than  that  indifference  in  the  matter  of  religion, 
which  the  sectaries  propagate  under  the  name  of  religious  liberty. 
Nor  is  this  concealed  by  the  new  society  of  the  '  Christian  Alliance'; 
who,  though  they  profess  themselves  averse  to  exciting  civil  con- 
tentions, yet  confess  that  from  the  right  of  interpreting  the  Scrip- 
tures, claimed  by  them  for  every  person  of  the  lowest  class,  and  from 
the  universal  liberty  of  conscience,  as  they  term  it,  which  they  would 
thus  spread  among  the  Italian  race,  the  political  liberty  of  Italy  will 
also  spontaneously  follow. 

"  First,  however,  and  chiefest,  let  us  together  raise  our  hands  to  God, 
Venerable  Brethren,  and  commend  to  him  with  all  the  humility  of  fer- 
vent prayer  of  which  we  are  capable,  our  own  cause  and  that  of  the 
whole  flock  and  of  his  own  church  ;  invoking  also  the  most  pious  dep- 
recation of  Peter  the  chief  of  the  apostles,  and  of  the  other  saints,  and 
especially  of  the  most  Blessed  Virgin  Mary,  to  whom  it  is  granted  to 
exterminate  all  heresies  throughout  the  entire  world. 

"  Lastly,  as  a  pledge  of  our  most  ardent  love,  to  all  of  you,  Venera- 
ble Brethren,  to  the  clergy  entrusted  to  you,  and  to  the  faithful  laity, 
with  unrestrained  and  hearty  affection  we  lovingly  grant  the  apostolic 
benediction. 

"  Given  at  Rome,  at  St.  Peter's,  the  8th  May,  1844,  in  the  fourteenth 
year  of  our  pontificate. 

GREGORY  PP.  XVI." 


THE  POPE'S   ALLOCUTIONS,  BULLS,  AC.  183 

It  is  very  evident  from  the  foregoing  encyclical  letter,  that 
Gregory  XVI.  and  his  confidential  counselors  were  greatly 
troubled  in  view  of  the  possibility  that  the  Italians  should  have 
the  religious  freedom,  or  liberty  of  conscience,-  which  is  the  in- 
heritance of  all  Americans.  While  the  Pope  and  his  advisers 
heartily  abhorred  all  Bible  Societies,  they  held  the  "  Christian 
Alliance  "  in  special  detestation  and  dread.  Now  the  simple 
object  of  Bible  Societies  is  thus  stated  in  the  constitution  of 
the  American  Bible  Society :  "  The  sole  object  shall  be  to  en- 
courage a  wider  circulation  of  the  Holy  Scriptures,  without 
note  or  comment."  The  relation  of  Roman  Catholicism  to 
the  Bible  itself  is  considered  in  Chapter  XIII.  As  it  was  the 
Address  which  the  "  Christian  Alliance  "  made  to  the  world, 
together  with  the  Proceedings  at  some  of  its  public  meetings, 
which  called  forth  the  above  Encyclical  Letter,  the  essential 
parts  of  that  address  are  here  inserted : 

"  The  Christian  Alliance,  for  the  promotion  of  religious  free- 
dom, has  originated  in  the  attention  which  gentlemen  of  various  Chris- 
tian denominations,  in  the  city  of  New  York  and  elsewhere,  have  re- 
cently given  to  the  present  condition  of  Italy,  and  the  relations  between 
that  country  and  the  cause  of  religious  freedom  throughout  the  world. 
A  door  is  open  for  the  access  of  truth  to  the  minds  of  the  Italian  peo- 
ple. Notwithstanding  the  most  rigid  censorship  over  the  press  and  the 
importation  of  books ;  notwithstanding  every  regulation  which  the  genius 
of  despotism  can  devise  to  shut  out  knowledge  and  to  suppress  inquiry ; 
notwithstanding  the  terrors  of  Austrian  artillery,  and  the  inconvenien- 
ces of  a  police  swarming  in  every  quarter ;  it  is  ascertained  that  to 
some  extent  papers,  tracts,  books,  the  Bible  itself,  can  be  introduced 
into  Italy,  and  can  be  placed  in  the  hands  of  those  who  will  hardly  fail 
to  read  and  to  profit  by  the  reading.  At  the  same  time  an  ample  field 
of  effort  is  presented  among  the  Italians  out  of  Italy,  between  whom 
and  their  countrymen  at  home  there  is,  and  notwithstanding  every  pos- 
sible regulation  there  must  continue  to  be,  a  constant  intercourse 

"  Our  great  object  is  the  promotion  of  religious  freedom.  .  .  .  We 
propose  to  labor  for  that  object,  particularly  and  chiefly,  by  the  diffu- 
sion of  useful  and  religious  knowledge  among  the  Italians 

"  Inquiries  are  to  be  prosecuted ;  facts  are  to  be  collected,  collated, 


184         THE  POPE'S  ALLOCUTIONS,  BULLS,  AC. 

and  given  (o  the  world  ;  agencies  and  correspondences  are  to  be  estab- 
lished ;  tracts  and  books  are  to  be  prepared  and  issued  in  Italian,  and 
perhaps  in  other  languages,  setting  forth  in  a  clear  light,  for  popular 
apprehension,  the  great  argument  for  religious  freedom.  .... 

**  With  questions  properly  political  our  association  has  nothing  to 
do.  "We  do  not  undertake  to  persuade  the  people  of  Italy  that  their 
governments  need  reformation  ;  that  a  republic  is  happier  than  a  mon- 
archy ;  or  that  an  elective  magistracy  is  better  than  a  hereditary  aristoc- 
racy. Whatever  may  be  our  judgment  as  individuals,  whatever  our 
sympathies  as  American  citizen*,  we  are  not  political  propagandists. 
We  only  assert  the  sacred  right,  the  religious  duty  of  every  man  to 
read  the  Scriptures  for  himself,  and  to  worship  God,  not  in  blind  sub- 
mission to  priests  or  potentates,  but  in  the  exercise  of  his  own  faculties, 
and  according  to  his  own  convictions. 

"  To  us,  it  is  an  interesting  feature  of  this  enterprise  that  it  has 
brought  together,  in  free  and  friendly  consultation,  and  in  hearty  coop- 
eration, Christians  of  various  ecclesiastical  connections.  We  hope  that 
our  CHRISTIAN  ALLIANCE  will  be  another  rallying  point  for  that  large 
and  Catholic  feeling  which  dwells  ever  in  hearts  that  love  the  Savior. 
And  while  we  invite  our  fellow-disciples  in  all  parts  of  the  country,  to 
unite  with  us,  either  singly  or  in  auxiliary  organizations,  and  thus  to 
aid  us  with  their  contributions  and  their  personal  influence  ;  we  would 
yet  more  earnestly  solicit  their  continual  prayers  for  us,  and  for  '  them 
that  are  at  Rome  also,'  making  request,  if  by  any  means  our  enterprise 
may  be  prospered  by  the  will  of  God,  *  that  we  may  impart  to  them 
some  spiritual  gift  ;'  and  that  thus  the  gospel  in  which  we  rejoice,  and 
which,  as  disciples  of  Christ  and  members  of  his  universal  church,  we 
hold  forth  to  the  world,  '  may  have  fruit  among  them  also,  even  as 
amon  other  Gentiles." 


GEORGE  B.  CHEEVEB, 

The  names  appended  to  this  address  as  the  Corresponding 
Secretaries  of  the  "  Christian  Alliance,"  are  those  of  three 
evangelical  ministers,  the  first  and  third  of  whom  are  still  liv- 
ing, earnest  and  eloquent  advocates  of  the  claims  of  truth  and 
righteousness  as  well  as  of  religious  freedom.  The  "  Christian 
Alliance,"  whose  mouth-piece  they  were  at  this  time,  was 


THE  POPE'S  ALLOCUTIONS,  BULLS,  &C.         185 

merged,  in  May,  1849,  with  two  other  societies,  viz.,  the 
"  American  Protestant  Society,"  and  the  "  Foreign  Evangeli- 
cal Society,"  in  what  has  ever  since  been  known  as  the  "Amer- 
ican and  Foreign  Christian  Union,"  the  objects  of  which  are 
denned  in  its  constitution  to  be,  "  by  Missions,  Colportage,  the 
Press,  and  other  appropriate  agencies,  to  diffuse  and  pro- 
mote the  principles  of  Religious  Liberty  and  a  pure  and 
Evangelical  Christianity,  both  at  home  and  abroad  wherever  a 
corrupted  Christianity  exists." 

A  "  rescript  "  is  the  official  answer,  which  the  pope  gives  to 
any  question  in  respect  to  discipline,  <fec.  "  The  rescripts  or 
decretal  epistles  of  the  popes  to  questions  propounded  upon 
emergent  doubts  relative  to  matters  of  discipline  and  ecclesias- 
tical economy,"  constituted,  as  Hallam  represents,  one  of  the 
foundations  of  "  the  canon  law,"  already  described  in  Chap- 
ter III.  The  following  translation  of  a  rescript  issued  by 
the  present  pope  respecting  a  translation  of  the  Raccolta  or  Col- 
lection of  Indulgenced  Prayers,  -may  serve  as  a  specimen  of  their 
manner.  Both  the  original  rescript  in  Latin,  and  the  English 
translation  of  the  rescript  are  inserted  in  the  book  as  translated 
and  published  by  authority. 

"MosT  BLESSED  FATHER: 

"  In  order  to  promote  thereby  the  piety  of  the  faithful  in  Eng- 
land, Ambrose  St.  John,  Priest  of  the  Oratory  of  St.  Philip  Neri,  in 
the  Diocese  of  Birmingham,  humbly  prays  for  permission  to  print  in 
English,  translations  of  the  book  entitled  Raccolta  di  Orazioni,  fyc.,  alle 
quali  sono  annesse  le  SS.  Indulgenze,  having  first  obtained  the  appro- 
bation of  his  Eminence,  the  Cardinal  Archbishop  of  Westminster  ;  and 
also  that  the  faithful  who  make  use  of  this  translation  may  gain  all  the 
Indulgences  annexed  to  the  original. 

"  After  an  audience  of  the  Holy  Father,  granted  February  3,  1856, 
our  most  Holy  Lord  Pius  IX.,  by  Divine  Providence  Pope,  on  an  ap- 
plication made  by  me,  the  undersigned  Secretary  of  the  Sacred  Con- 
gregation for  the  Propagation  of  the  Faith,  has  of  his  goodness  an- 
swered by  Rescript  in  favor  of  the  grace,  according  to  the  terms  of  the 
petition,  provided  the  translation  be  made  from  the  last  Roman  edi- 


186  THE  POPE'S   ALLOCUTIONS,   BULLS,   <tC. 

tion,  and  it  being  understood  that  the  Decree  printed  at  the  end  of  this 
edition  remains  in  full  force. 

"  Given  at  Rome  from  the  House  of  the  same  Sacred  Congrega- 
tion, on  the  day  and  year  aforesaid. 

"  Gratis,  without  any  payment  on  any  plea  whatever. 

AL.  BARNABO,  Secretary. 

u  In  the  place  oft  the  seal." 

One  other  term  may  need,  among  Americans,  a  word  of  de- 
finition and  explanation.  A  papal  "  constitution  "  is  an  au- 
thoritative and  formal  mandate  of  the  pope.  It "  constitutes"  or 
establishes  the  law  of  the  case,  and  may  be  expressed  in 
the  form  of  a  bull,  letter,  &c.  Thus  Pope  Gregory  XVI. 
cites  as  "  constitutions  "  both  the  bull  "  Unigenitus  "  and 
the  apostolical  letters  issued  by  Benedict  XIII.  for  Italy  and 
the  adjacent  islands.  This  meaning  of  "  constitution  "  is  de- 
rived from  the  old  Roman  application  of  the  term  to  the  de- 
crees and  decisions  of  the  Roman  emperors.  Neither  the  an- 
cient nor  the  modern  Romans  applied  this  term,  as  we  now  do, 
to  the  fundamental  law  of  the  state  which  defines  the  great 
rights,  privileges,  and  duties  of  the  citizens  and  of  their  govern- 
ment and  officers.  They  have  had  no  formal  public  document  of 
this  sort ;  and  it  is  therefore  certain  that  in  all  the  long  and 
terrible  record  of  the  injustice,  rapacity,  and  cruelty  of  the  im- 
perial and  pontifical  rulers  of  Rome,  there  has  been  no  opportu- 
nity for  the  Romans  to  complain,  like  many  Americans,  that 
their  "  constitutional  rights"  have  been  violated. 


CHAPTER  V. 

THE  CABDINALS  AND  ROMAN  COU3T. 

The  cardinals  hold  the  highest  dignity  in  the  Romaa  church 
and  court  after  the  pope.  The  word  "  cardinal  "  comes  di- 
rectly from  the  Latin  adjective  cardindlia,  and  this  again  from 
the  Latin  noun  cardo  (=  a  hinge  ;  hence,  figuratively,  that  upon 
which  anything  turns  ;  the  chief  point,  principal  circumstance, 
or  main  one  among  things).  We  use  the  adjective  "  cardinal  " 
in  the  derivative  or  figurative  sense  of  the  later  Latin,  when  we 
speak  ot  the  "  cardinal  "  points  of  the  compass,  of  the  "  cardi- 
nal "  numbers  (1,  2,  3, 4,  <fcc.),  of  the  "  cardinal"  virtues,  &c. 
After  the  elevation  of  the  bishops,  especially  of  the  metropol- 
itan bishops,  to  a  station  of  preeminent  dignity  and  power,  the 
metropolitan  churches  in  Italy,  Gaul,  &c.,  were  styled  "  cardi- 
nal "  churches,  and  their  ministers  were  also  called  "  cardi- 
nals." About  the  6th  and  7th  centuries  the  presbyters  and 
deacons  of  Rome,  who,  with  the  concurrence  of  the  magistrates 
and  citizens  of  Rome,  elected  the  bishop,  were  especially 
known  as  "  cardinal  "  priests  and  deacons.  The  title  "  car- 
dinal "  was  afterwards  also  applied  to  the  seven  suffragan 
bishops  in  the  neighborhood  of  Rome,  at  Ostia,  Porto,  Santa 
Rufina,  Sabina,  Palestrina,  Albano,  and  Frascati.  In  the  llth 
century  the  "  cardinals  of  Rome  "  were  these  seven  suffragan 
bishops,  and  the  ministers  of  the  28  parishes  or  principal 
churches  of  the  city.  In  April,  1059,  a  Roman  synod  under 
pope  Nicholas  II.  passed  a  decree  concerning  the  election  of 
the  Roman  pontiff,  which  committed  this  to  the  "  cardinal 
bishops  "  and  "  cardinal  clerks"  (that  is,  to  the  bishops  and 
priests  just  named),  with  the  assent  of  the  emperor  and  of  the 
clergy  and  people  of  Rome.  But  in  consequence  of  complaints 


188         THE  CARDINALS  AND  ROMAN  COURT. 

and  commotions  consequent  on  this  change  in  the  mode  of  elec- 
tion, Alexander  III.,  about  a  century  later,  enlarged  the  col- 
lege of  cardinals,  by  admitting  into  it  other  priests  of  high 
rank  in  Rome  and  elsewhere,  the  seven  "  palatine  judges  "  as 
they  were  called,  and  probably  also  the  cardinal  deacons  as 
leaders  of  the  inferior  clergy.  Since  the  time  of  Alexander 
III.,  cardinals  have  chosen  the  pope  without  asking  the  assent 
or  approbation  of  the  clergy  or  people  of  Rome.  In  1179,  Alex- 
ander III.  issued  a  decree  requiring  the  vote  of  two-thirds  of  the 
cardinals  to  make  an  election  valid.  The  number  of  cardinals 
having  varied  at  different  times  from  7  to  65  or  70,  Sixtus  V.,  in 
1587,  fixed  the  full  number  of  cardinals  at  70,  namely,  six  bishops 
above-named  (the  sees  of  Porto  and  Santa  Rufma  are  now 
united),  50  cardinal  priests,  and  14  cardinal  deacons ;  but  this 
number  is  seldom  full.  Most  of  the  cardinal  priests  bear  the 
title  of  some  church  in  Rome,  and  the  deacons  of  some  hospital 
or  chapel  there.  The  cardinal  priests  may  be  bishops  or  arch- 
bishops of  some  diocese  ;  but  as  cardinals  they  are  only  priests, 
and  must  call  themselves  such.  The  cardinal  deacons  may  be 
priests ;  but  they  are  looked  upon  as  deacons,  and  are  not  to 
officiate  publicly  as  priests.  The  cardinals  are,  therefore  (in 
appearance),  the  representatives  of  the  clergy  of  Rome.  Thus 
cardinal  Wiseman,  who  was  archbishop  of  Westminster,  and 
the  seventh  English  cardinal,  was  only  a  cardinal  priest,  known 
at  Rome  as  Cardinal  St.  Pudentiana  and  deriving  his  title 
from  the  Roman  church  of  St.  Pudentiana.  Yet,  although 
cardinals  are  almost  exclusively  clergymen,  laymen  may  be  and 
have  been  cardinals.  Thus  cardinal  Albani,  who  managed  the 
elections  of  popes  Pius  VIII.,  Leo  XII.,  and  Gregory  XVI., 
was  a  layman  unordained.  When,  about  20  years  ago,  Pius 
IX.  filled  up  the  sacred  college  by  creating  eight  new  cardi- 
nals, 54  of  the  whole  number  were  Italians,  six  Frenchmen, 
three  Austrians,  two  Spaniards,  two  Portuguese,  one  Belgian, 
one  Englishman,  one  Prussian.  This  great  preponderance  of 
Italians  still  continues,  as  they  constitute  about  three-fourths 
of  the  present  number.  For  a  long  time  bishops  continued  to 


THE  CARDINALS  AND  ROMAN  COURT. 


189 


take  precedence  of  cardinals  in  councils ;  but  at  the  Synod  of 
Lyons  in  1245  the  precedence  of  all  cardinals  over  all  bishops 
was  finally  established.  In  1630  Urban  VIII.  gave  to  the  car- 
dinals the  title  of  "Eminence." 

Most  of  the  cardinals  who  reside  in  Rome  have  ecclesias- 
tical benefices  or  are  employed  in  the  administration  either 
spiritual  or  temporal ;  some,  members  of  wealthy  families, 
provide  for  their  own  support;  and  those  who  have  not  the 
same  means  receive  from  the  government  an  annual  allowance 
of  $4,500  (subject  to  a  deduction  of  10  per  cent.),  besides 
perquisites  of  office.  A  cardinal  must  have  a  carriage  and 
livery-servants.  His  general  dress 
is  a  clerical  suit  of  black,  but  his 
stockings  are  red,  and  his  hat  is 
bordered  with  red.  On  public  oc- 
casions his  dress  consists  of  a  red 
tunic  and  mantle,  a  rochet  or  sur- 
plice of  fine  lace,  and  a  red  cap, 
or  a  red  three-cornered  hat  when 
going  out.  If  a  cardinal  is  a  mem- 
ber of  a  religious  order,  he  contin- 
ues to  wear  his  monastic  color,  and 
never  uses  silk.  Thus  pope  Greg- 
ory XVI.,  who  was  a  Camaldolese 
monk,  was  always,  when  a  cardinal, 
dressed  in  white.  The  cardinals 
are  appointed  by  the  pope  accord- 
ing to  his  own  pleasure.  When  he 
presents  a  foreign  prelate  to  the 
cardinalate,  he  sends  him  a  mes- 
senger bearing  the  cap  ;  the  hat  A  CARDINAL  IN  FULL  DRESS,  WITH 
must  be  received  from  the  pope's 

own  hand,  unless  the  recipient  is  a  member  of  a  royal  house, 
in  which  case  it  may  be  sent.  A  cardinal  sent  as  ambassador 
to  a  foreign  court  is  styled  the  pope's  "  legate  a  later e  "  (=from 
his  side).  The  pope's  chief  secretary  of  state,  his  minister  of 


190         THE  CARDINALS  AND  ROMAN  COURT. 

finance,  the  vicar  of  Rome,  and  other  leading  official  persons, 
are  chosen  from  the  cardinals.  The  personal  appearance  of  the 
cardinals  assembled  in  the  Sistine  chapel,  is  thus  described 
by  Dr.  Wylie : 

"  The  cardinals  are  quite  a  study.  I  do  not  know  that  I  have  ever 
seen  a  finer  collection  of  heads.  They  were  massive  and  finely  formed, 
and  the  face  in  each  instance  bore  the  corresponding  expression.  One 
felt  as  if  the  creations  of  the  great  masters  had  walked  out  of  the  can- 
vas, and  stepped  down  upon  the  floor  of  the  Sistine.  There  they  sat 
on  either  side  of  the  chapel,  in  a  long  red  row,  their  servants  in  purple 
at  their  feet,  and  their  heads  bent  over  their  breviaries,  unless  when  they 
lifted  them,  as  they  often  did,  to  cast  a  glance  of  conscious  pleasure  upon 
the  spectators,  or  to  exchange  smiles  and  bows  with  another.  The 
reflection  that  must  strike  the  spectator  in  presence  of  the  assembled 
cardinals  is,  what  vast  capacity  in  this  body  !  But  it  is  not  capacity 
of  the  highest  order,  of  commanding  genius,  or  grand  conception.  It 
is  the  capacity  of  adroit  management,  of  skillful  fetch,  of  ready  re- 
source, which,  however,  when  gathered  into  a  focus,  and  set  working, 
may  be  a  very  formidable  power  indeed.  Craft,  if  one  might  judge 
from  the  twinkle  in  the  eye,  and  the  stealthy  nimbleness  of  the  frame, 
is  the  predominating  talent  of  the  cardinalate,  but  a  craft  of  exquisite 
edge  and  inimitable  polish,  like  '  a  sharp  razor  working  deceitfully.'  " 

The  following  list  of  cardinals  is  taken  from  "  Sadliers' 
Catholic  Directory,  Almanac,  and  Ordo,  for  the  year  of  our 
Lord  1870."  The  whole  number  given  here  is  58;  but  only  50 
names  are  found  in  the  same  Directory  for  1871,  11  of  these 
names  having  disappeared,  and  3  others  being  added.  The 
missing  names  are — de  Bonald,  Lucciardi,  de  Reisach,  Caulik, 
de  la  Puente,  Fontana,  Lambruschini,  Mattanin,  Gonelia,  nine 
priests  ;  and  Roberti  and  Pautini,  two  deacons.  The  additions 
are  three  priests  :  "  Sisto  Riario  Sforza  ;  born  in  Naples,  Dec. 
5,  1810 ;  Archbishop  of  Naples ;  appointed  and  named  cardi- 
nal by  His  Holiness  Gregory  XVI.,  Jan.  19,  1846."  "  Angelo 
Quaglia ;  born  in  Cometo,  Aug.  28,  1802 ;  appointed  and 
named  cardinal  by  His  Holiness  Pius  IX.,  Sept.  27,  1861." 
"  Henry  Mary  Gaston  dc  Bonuechose  ;  born  in  Paris,  May  30, 


THE  CARDINALS  AND  ROMAN   COURT.  191 

1800;  Archbishop  of  Rouen;  appointed  and  named  cardinal 
by  His  Holiness  Pius  IX.,  Dec.  21, 1863."  Instead  of"  Dom- 
inick  Consolini,"  among  the  priests  there  now  appears  among  the 
deacons  "Dominick  Consolini ;  born  at  Sinigaglia,  June  7, 1806 ; 
apointed  June  22,  1866."  And  finally,  three  cardinal  priests 
are  now  cardinal  bishops ;  Paracciani  having  the  titles  ';  Bishop 
of  Frascati,  Secretary  of  Apostolic  Briefs,  Grand  Chancellor  of 
Pontifical  Noble  Orders  ;"  di  Pietro  being  "  Bishop  of  Albano," 
and  Ferretti  being  "  Bishop  of  Sabina."  Cardinal  de  Reisach, 
who  was  appointed  by  the  pope  the  first  of  the  five  cardinals  (de 
Jleisach,  de  Luca,  Bizzarri,  Bilio,  Capalti)  to  preside  in  the 
Vatican  Council  of  1869-70,  died  in  Switzerland  soon  after  the 
council  assembled ;  and  Cardinal  de  Angelis  was  appointed 
as  a  presiding  cardinal  in  his  stead.  This  list  should  have 
been  headed  with  the  name  of  Cardinal  Mattei  (who  died  in 
October,  1870)  : — "  Marius  Mattei  ;  born  at  Pergola,  Sept.  6, 
1792 ;  Bishop  of  Ostia  and  Legate  of  Velletri,  Dec.  1860  ;  Pre- 
fect of  the  Congregation  for  the  preservation  of  St.  Peter's ; 
Dean  of  the  Sacred  College,  &c. ;  appointed  in  1832.'' 

"I.  CARDINALS  OF  THE  ORDER  OF  BISHOPS. 

"  1.  Constantino  Patrizi ;  born  at  Sienna,  Sept.  4,  1798 ;  Vicar-Gen- 
eral of  His  Holiness;  Bishop  of  Porto  and  Santa  Rufina,  Dec.  17, 
1860 ;  second  Dean  of  the  Sacred  College ;  Prefect  of  the  Congrega- 
tion of  the  Residence  of  Bishops ;  Prefect  of  the  Congregation  of 
Rites  ;  appointed  June  11,  1836. 

"2.  Louis  Amat  di  S.  Filippo  e  Sorso  ;  born  at  Cagliari,  June  21, 
1796 ;  Bishop  of  Palestrina,  March  15, 1852  ;  Vice-Chancellor  of  the 
Holy  Roman  Church;  appointed  May  19,  1837. 

"H.  CARDINALS  OF  THE  ORDER  OF  PRIESTS. 

"  Philip  de  Angelis  ;  born  at  Ascoli,  April  1 6,  1792  ;  Archbishop 
of  Fermo,  Jan.  27,  1842;  appointed  July  8,  1839. 

"  2.  Louis  Vanicelli  Casoni ;  born  at  Amelia,  April  1 6, 1801 ;  Arch- 
bishop of  Ferrara,  May  20,  1850  ;  appointed  Jan.  24,  1842. 

u  3.  Louis  James  Maurice  de  Bonald ;  born  at  Milhau,  Nov.  30, 
1787;  Archbishop  of  Lyons,  April  27,  1840;  appointed  March  1, 
1841. 


192          THE  CAEDINALS  AND  ROMAN  COURT. 

"4.  Frederic  John  Joseph  Celestine,  Prince  of  Schwartzenberg ; 
born  at  Vienna,  April  6,  1809  ;  Archbishop  of  Prague,  May  20,  1850  ; 
appointed  Jan.  24,  1842. 

"5.  Cosmos  de  Corsi;  born  at  Florence,  Jan.  10, 1798;  Archbishop 
of  Pisa,  Dec.  19,  1853 ;  appointed  Jan.  24,  1842. 

u  6.  Fabius  Mary  Asquini;  born  at  Fagagna,  Aug.  14,  1802; 
appointed  April  21,  1845. 

"  7.  Nicholas  Clarelli  Paracciani ;  born  at  Rieti,  April  12,  1799 ; 
appointed  Jan.  22,  1844. 

"8.  Dominic  Carafa  de  Traetto;  born  at  Naples,  July  12,  1805; 
Archbishop  of  Benevento,  July  22,  1844;  appointed  July  22,  1844. 

"  9.  James  Mary  Adrian  Cesarius  Mathieu ;  born  at  Paris,  Jan.  20, 
1796;  Archbishop  of  Besa^on,  Sept.  30,  1834;  appointed  Septem- 
ber 30,  1850. 

"  10.  Dominic  Lucciardi ;  born  at  Sarzana,  Dec.  8,  1796  ;  Bishop 
of  Sinignglia,  Sept.  5,  1851 ;  appointed  March  15,  1852. 

"11.  Francis  Augustus  Ferdinand  Donnet ;  born  at  Bourg-Argen- 
tal,  Nov.  16,  1795;  Archbishop  of  Bordeaux,  May  19,  1837;  ap- 
pointed March  15,  1852. 

"12.  Charles  Louis  Morichini;  born  at  Rome,  Nov.  21,  1805; 
Bishop  of  Jesi;  appointed  March  15, 1852. 

"  13.  Camillus  de  Pietro;  born  at  Rome,  Jan.  19,  1806  ;  appointed 
June  16,  1856. 

"14.  Joachim  Pecci ;  born  at  Carpiento,  March  2,  1810;  Bishop 
of  Perugia,  Jan.  19,  1846;  appointed  Dec.  19,  1853. 

"  15.  Joseph  Othmar,  Chevalier  de  Rauscher;  born  at  Vienna,  Oct. 
6,  1797;  Archbishop  of  Vienna,  June  27,  1853;  appointed  Decem- 
ber 17,  1855. 

"  1 6.  Charles  Augustus,  Count  de  Reisach  ;  born  at  Roth,  July  6, 
1800;  appointed  Dec.  17,  1855  [deceased]. 

«  17.  George  T.  Caulik;  born  at  Turnan,  April  28,  1787;  Arch- 
bishop of  Agram ;  appointed  June  16,  1856. 

"18.  Alexander  Barnabo ;  born  at  Foligno,  March  2,  1801;  Pre- 
fect of  the  Congregation  of  the  Propaganda;  appointed  June  16, 1856. 

"  19.  Cyril  de  Alameda  y  Brea,  O.  S.  F. ;  born  at  Torraien  de  Va- 
lasso,  July  14,  1781;  Archbishop  of  Toledo ;  appointed  March  15, 
1858. 

"  20.  Anthony  Mary  Benedict  Antonucci ;  born  at  Subiaco,  Sept. 


THE  CARDINALS  AND   ROMAN   COURT.  193 

17,  1798;  Archbishop  and  Bishop  of  Aiicona  and  Umana;  appointed 
March  15,  1858. 

«  21.  Henry  Orfei;  born  at  Orvieto,  Oct.  23,  1800;  Archbishop  of 
Ravenna;  appointed  March  15,  1858. 

"22.  Joseph  Milesi  Pironi  Ferretti;  born  at  Ancona,  March  9, 
1817;  appointed  March  15,  1858. 

"23.  Peter  de  Silvestri;  born  at  Rovigo,  Feb.  13,  1803;  ap- 
pointed March  15,  1858. 

"24.  Alexander  Billiet;  born  at  Chapel le,  Feb.  28,  1783;  Arch- 
bishop of  Chambery ;  appointed  Sept.  27,  1861. 

"25.  Charles  Sacconi;  born  at  Montalto,  May  8,  1808;  appointed 
Sept.  27,  1861. 

"26.  Michael  Garcia  Cuesta;  born  at  Macotera,  Oct.  6,  1803; 
Archbishop  of  Compostello;  appointed  Sept.  27,  1861. 

"  27.  Ferdinand  de  la  Puente;  born  at  Cadiz,  Aug.  28,  1802;  ap- 
pointed Sept.  27,  1861. 

"  28.  Anthony  Mary  Panebianco,  O.  S.  F. ;  born  at  Terranova, 
Aug.  14,  1808;  appointed  Sept.  27,  1861. 

"  29.  Joseph  Louis  Trevisanto ;  born  at  Venice,  Feb.  15, 1801 ;  Pa- 
triarch of  Venice  ;  appointed  March  16,  1863. 

"  30.  Anthony  de  Luca ;  born  at  Bronte,  Oct.  28,  1 805  ;  appointed 
March  16,  1863. 

"31.  Joseph  Andrew  Bizzarri;  born  at  Paliano,  May  11,  1802; 
appointed  March  16,  1863. 

"  32.  Louis  de  la  Sastra  y  Cuestra ;  born  at  Cubas,  Dec.  1,  1803 ; 
Archbishop  of  Seville;  appointed  March  16,  1863. 

"  33.  John  Baptist  Pitra,  O.  B. ;  born  at  Champorgueil,  Aug.  31,. 
•1812  ;  appointed  March  16,  1863. 

"  34.  Philip  Mary  Guidi,  O.  S.  D. ;  born  at  Bologna,  July  18, 1815 ; 
appointed  March  16,  1863. 

"  35.  Paul  Cullen ;  born  in  Ireland ;  Archbishop  of  Dublin ;  ap- 
pointed June  21,  1866. 

"36.  Gustavus  Adolphus  de  Hohenlohe ;  born  in  Germany,  Feb. 
23, 1823 ;  appointed  June  21r  1866. 

"37.  Luigi  Biglio;  born  in  Italy,  March  25,  1825 ;  appointed  June 
21,  1866. 

"38.  Cardinal  Fontana;  born  m  Italy;  appointed' June  21,  1866. 

"  39.  Cardinal  Lambruschini ;  born  in  Italy ;  appointed  June  24, 
1866. 

ia 


194          THE  CARDINALS  AND  ROMAN  COURT. 

"  40.  Dominic  Consolini ;  born  at  Sinigaglia,  June  7,  1792 ;  ap- 
pointed June  21,  1866. 

"41.  (  ardinal  Mattanin ;  born  in  Italy;  appointed  June  21,  1866. 

"42.  Luoien  Bonaparte;  born  at  Rome,  Nov.  15,  1828;  appointed 
March  13,  1868. 

"43.  Innocent  Ferrieri ;  born  at  Fano,  Italy,  Sept.  14,  1810;  ap- 
pointed March  13, 1868. 

"41.  Eustatio  Gonelia;  born  at  Turin,  Italy,  Sept.  20,  1811;  ap- 
pointed March  13,  1868. 

"45.  Laurentio  Barili;  born  at  Ancona,  Italy,  Dec.  1,  1801;  ap- 
pointed March  13,  1868. 

"40.  Joseph  Berardi;  born  at  Ceccano,  Sept.  28,  1810;  appointed 
March  13,  Is 68. 

"  47.  Giovanni  Ignatio  Moreno ;  born  at  Gautemala,  Nov.  24, 1817  ; 
appointed  March  13,  1868. 

"  48.  Raphael  Monaco  la  Vallette  ;  born  at  Aquila,  Feb.  23,  1827 ; 
appointed  March  13,  1868. 

"III.  CARDINALS  OP  THE  ORDER  OP  DEACONS. 

"1.  James  Antonelli;  born  at  Sonnino,  April  2,  1806;  appointed 
June  11,  1847. 

"  2.  Robert  Roberti ;  born  at  St.  Giusto,  Dec.  23,  1788 ;  appointed' 
Sept  30,  1 850. 

"3.  Prosper  Caterini;  born  at  Onano,  Oct.  15,  1795;  appointed 
March  7,  1853. 

"4.  Gaspard  Grasselini;  born  at  Palermo,  Jan.  19,  1796;  appoint- 
ed June  15,  1856. 

"5.  Theodolf  Mertel;  born  at  Allumiera,  Feb.  9,  1806  ;  appointed 
March  15,  1858. 

"6.  Francis  Pantini;  born  at  Rome,  Dec.  11,  1797;  appointed 
March  16,  1863. 

"  7.  Edward  Borromeo ;  born  at  Milan,  Aug.  3,  1822 ;  appointed 
March  13, 1868. 

"8.  Annibal  Capalti;  born  at  Rome,  Jan.  11,  1811;  appointed 
March  13,  1868." 

The  Secretary  of  State  is  the  pope's  secretary  for  both  tem- 
poral and  spiritual  affairs.  Let  us  hear  Dr.  Wylie  in  respect 
to  this  officer: 


THE  CARDINALS   AND   ROMAN   COURT.  195 

"  Every  functionary  in  the  State  is  subject  to  his  absolute  will  and 
pleasure.  This  lucrative  post  has  generally  been  held  by  relatives 
of  the  pope,  whose  descendants  enjoy  at  this  day  the  harvests  of  their 
ancestors.  It  is  creditable  to  the  present  pope  that  none  of  his  rela- 
tives are  hoarding  riches  at  the  expense  of  the  state.  Cardinal  Au- 
tonelli  has  long  held  this  high  office.  Antonelli  is  sprung  from  a 
humble  family  of  the  Abruzzi ;  his  grandfather  was  a  brigand,  con- 
verted, some  will  have  it,  by  the  missionaries  who  visit  that  part  of 
the  country ;  but  others  say  that  he  turned  king's  evidence,  and  be- 
trayed his  band.  His  uncle  is  still  better  knovrn  to  fame  ;  his  exploits 
as  a  brigand  being  celebrated  in  his  country's  songs.  .  .  .  Antonelli 
himself  is  said  to  be  worth  some  million  or  two  of  scudi  (= dollars), 
which  he  is  also  said  to  have  judiciously  invested  in  England." 

Dr.  Wylie,  in  describing  the  cardinals  who  were  present  in 
the  Sistine  chapel  on  All  Saints'  Day,  1864,  says : 

"  There  was  one  among  them  whom  the  eye  singled  out  at  once  as 
markedly  different  from  the  rest.  The  others  were  obese ;  he  was 
slim  and  lithe.  Their  faces  were  smirking  and  elate ;  his  was 
thoughtful  and  resolute.  He  looked  a  man  still  in  middle  life ;  his 
hair  was  dark  ;  he  was  not  tall,  although  his  slight  figure  and  erect 
posture  made  him  seem  above  the  average  hight.  He  stood  at  the 
head  of  the  row,  fronting  the  papal  chair,  his  robe  folded  about  him 
in  the  fashion  of  an  old  Roman.  His  dark,  deep-set  eye  glanced 
out  from  beneath  a  defiant  brow,  gazing  into  empty  space.  He  was 
the  pope's  prime  minister,  Antonelli.  He  took  part  in  the  services 
with  the  rest,  but  not  as  they.  With  heads  erect  and  beaming  faces 
did  the  other  cardinals  step  down  into  the  floor,  their  servants  bearing 
their  long  scarlet  trains,  and  gracefully  did  they  sweep  round  the 
pope,  or  mar-hal  themselves  proudly  in  a  row  before  him,  or  bow  down 
to  kiss  hi*  slipper.  This  dark  mysterious  man  descended  to  the  floor 
with  the  rest,  but  having  gone  through  his  part,  he  returned  to  his 
place,  a:id  there,  his  arms  akimbo,  and  his  robe  drawn  round  him,  he 
drew  hi  nself  up,  and  again  stood  looking  away  into  the  far  distance. 
Thure  he  stood,  the  animating  soul  of  a  spiritual  empire  whose  sub- 
jects are  spread  from  furthest  Japan  to  the  remotest  West  What  were 
his  thoughts  at  that  moment  ?  Far  away,  it  might  be,  from  the  Sis- 
tine,  in  those  distant  regions  where  toil  his  emissaries  amid  barbarous 
tribes,  or  in  the  palaces  of  Europe,  where  the  courtly  nuncios  bow  be- 


196         THE  CARDINALS  AND  ROMAN  COURT. 

fore  thrones  which  they  are  planning  to  undermine.  Or  was  he  es- 
saying to  read  the  mysterious  scroll  blazoned  on  the  political  walls  of 
Europe,  the  Franco-Italian  convention  ?  One  could  imagine  him  the 
great  Julius,  risen  from  the  dead,  and  revolving  new  schemes  of  con- 
quest ;  or,  to  descend  to  humbler  comparisons,  a  brigand  perched  ou 
his  mountain-peak,  sweeping  with  keen  eye  the  plain  beneath,  before 
stooping  upon  his  prey." 

Rev.  Wm.  Arthur,  a  distinguished  and  eloquent  English 
"Wesleyan,  thus  describes  Antonelli  at  St.  Peter's  on  Easter 
Sunday,  about  10  years  ago : 

"  When  the  deacon  cardinals  were  at  the  altar,  one  stood  for  a  con- 
siderable time  on  one  side — a  tall,  smooth,  well-looking  man.  The  whis- 
per went  round  everywhere  '  Antonelli,  Antonelli ! '  He  performed  his 
part  of  the  ceremony  with  more  grace  and  propriety  than  many  of  the 
priests,  but  without  any  of  the  apparent  interest  the  old  pope  seemed 
to  take  in  it.  He  had  in  his  appearance  none  of  the  qualities  which 
his  reputation  would  lead  one  to  expect ;  neither  ferocity  nor  goodness, 
nor  the  marks  upon  his  countenance  of  those  struggles  with  conscience 
through  which  men  go  in  a  long  course  of  heavy  misdoing.  There  he 
stood,  looking  down  from  the  altar,  apparently  pleased  with  it,  the  sol- 
diers, himself,  the  ladies,  and  all  the  world.  He  might  not  have  any- 
body suspecting,  or  hating,  or  dreading  him  ;  he  rather  gave  you  the 
impression  of  one  of  those  smooth,  clear-headed,  strong,  narrow  men, 
just  made  to  ruin  governments  by  force  of  the  ability  they  have  to 
push  their  own  narrow  way  until  they  knock  against  a  wall.  In 
fact,  from  the  peculiar  kind  of  complacency  that  seemed  hardly  to 
smile  on  his  countenance,  but  rather  to  underlie  it,  one  could  imagine 
that  he  took  pleasure,  as  some  of  those  narrow  men  do,  in  the  idea  of 
being  unpopular,  taking  it  as  a  tribute  to  their  greatness ;  whereas  per- 
sonal unpopularity  is  generally  the  effect  of  personal  faults,  though  un- 
popularity for  measures  may  be  simply  the  result  of  being  ahead  of  your 
day.  It  was  hard  to  look  on  that  countenance,  and  think  he  was  so  bad 
a  man  as  the  public  voice  represents  him.  One  has  strong  faith  in  con- 
science ;  and  how  any  one  occupying  such  a  place  as  he  does  could 
commit  all  the  immoralities,  peculations,  tyrannies,  and  betrayals  of 
faith  which  are  laid  to  his  door,  without  his  countenance  bearing  marks 
of  internal  struggles,  was  very  hard  to  imagine.  Naming  this  to  a 


THE  CARDINALS  AND  ROMAN  COURT.         197 

gentleman  occupying  a  place  under  the  government,  I  made  him 
laugh,  *  Conscience !'  he  said ;  '  what  conscience  could  you  expect  An- 
tonelli  to  have  to  struggle  with  ?  Do  you  not  know  who  he  was  ?'  '  Oh ! 
it  cannot  be  that  he  is  the  nephew  of  Gasparoni  ?'  the  Dick  Turp;  i 
of  Italy.  '  No,  I  do  not  say  he  was  a  nephew  of  his,  but  he  wr  > 
relative.  You  know  very  well  that  he  belonged  to  a  brigand 
ily  at  Sonnino ;  and  what  trouble  you  are  to  expect  a  man  brou0  , 
up  as  a  brigand,  and  then  trained  as  a  priest,  to  have  with  conscience, 
I  do  not  know.'  *  But  it  cannot  be  true  that  he  has  played  false  with 
the  public  money  in  the  way  the  people  say.'  '  Where  did  the  money 
come  from  ?'  he  replies.  '  All  the  world  knows  what  the  Antonelli 
family  were.  They  were  brigands.  What  are  they  now?  There 
are  four  brothers ;  the  first  is  the  man  we  are  talking  of,  in  whose 
hands  are  all  the  resources  of  the  state ;  the  second  is  governor  of  the 
bank ;  the  third  fattens  upon  monopolies  and  taxes  ;  and  what  is  the 
fourth  ?  The  stock  exchange  agent  for  the  other  three.  He  is  to  be 
found  in  London,  Paris,  Amsterdam,  and  so  on  ;  and  in  all  these 
places  the  investments  of  the  Antonelli  family  are  something  fabulous. 
We  know  that  all  that  is  our  money.'  " 

The  "  consistory  "  is  the  assembly  of  the  cardinals  in  which 
the  pope  presides.  The  pope  in  this  consistory  "makes" 
bishops,  and  "  creates "  cardinals ;  reads  a  discourse  already 
printed,  or  "  allocution"  ;  but  he  does  not  consult  any  of  the 
cardinals  in  the  consistory.  Their  office  here  is  not  to  delib- 
erate and  vote,  but  to  assent.  "  The  pope"  governs,  as  the 
fountain  of  infallibility;  the  cardinals  administer,  as  the  or- 
gans of  this  infallibility.  The  consistory  is  now  little  more 
than  a  formality,  the  business  which  was  formerly  transacted 
in  it  being  now  mostly  transferred  to  the  "  congregations " 
spoken  of  below. 

The  "  conclave  "  is  properly  a  room  or  place  with  a  key ; 
and  hence  the  private  apartment  or  set  of  apartments  in  which 
the  cardinals  are  locked  up  at  the  election  of  a  pope  ;  and  also, 
the  assembly  of  cardinals  thus  held  for  the  election  of  a  pope. 
On  the  day  after  the  funeral  of  a  deceased  pope  the  cardinals, 
after  hearing  the  mass  of  the  Holy  Ghost,  proceed  to  their 
chosen  place,  usually  either  the  Vatican  or  the  Quirinal  pal- 


198         THE  CARDINALS  AND  ROMAN  COURT. 

ace,  enter  the  chapel  where  the  bulls  concerning  the  election 
are  read,  and  then  go  to  be  locked  up  in  their  separate  rooms 
till  the  election  of  a  new  pope  is  effected.  The  keys  of  the 
palace  are  placed  in  the  hands  of  a  prelate,  previously  ap- 
pointed by  them,  and  styled  "  the  governor  of  the  conclave." 
Each  cardinal  has  with  him  a  secretary  and  two  domestics. 
The  cardinals  are  placed  strictly  under  military  guard,  and  all 
communication  between  them  is  prevented  except  in  the  pres- 
ence of  their  military  guardians  and  with  their  authorization. 
They  meet  once  a  day  in  the  chapel  of  the  palace,  where  a 
scrutiny  is  made  of  their  votes,  which  are  written  and  placed 
in  an  urn ;  and  this  is  repeated  every  day  till  at  least  two- 
thirds  of  the  votes  are  in  favor  of  some  one  candidate,  who  is 
then  considered  as  elected  pope.  Every  cardinal  puts  with 
his  vote  his  name  in  a  separate  sealed  paper,  which  remains 
unopened  till  after  the  election  is  made.  Says  the  Penny 
Cyclopedia : 

"  When  the  election  is  strongly  contested,  and  the  cardinals  grow 
weary  of  being  shut  up  in  conclave,  negotiations  in  writing  are  carried 
on  between  the  leaders,  and  a  compromise  is  entered  into  by  which 
two  or  more  parties,  not  being  able  singly  to  carry  the  election  of  their 
respective  candidates,  join  in  favor  of  a  third  person,  who  is  acceptable 
to  them  all,  or  at  least  not  obnoxious  to  any  of  them.  This  often 
gives  an  unexpected  turn  to  the  election.  During  the  conclave  the 
ambassadors  of  Austria,  France,  and  Spain  have  a  right  to  put  their 
veto  each  upon  one  particular  cardinal  whose  election  would  not  be 
acceptable  to  their  respective  courts.  The  new  pope  being  elected, 
and  his  assent  being  given,  he  proceeds  to  dress  himself  in  his  pontifi- 
cal robes ;  after  which  he  gives  his  blessing  to  the  cardinals,  who  give 
him  the  kiss  of  peace.  After  this  the  name  of  the  new  pontiff'  is  pro- 
claimed to  the  people  from  the  great  balcony  of  the  palace,  and  the 
castle  Sant  'Angela  fires  a  salute,  and  all  the  bells  of  the  city  of  Home 
ring  with  a  merry  peal  one  hour." 

After  the  pope  and  cardinals  in  the  Roman  court  come  the 
"  prelates,"  who  are  thus  described  by  the  late  Dr.  De  Sanctis, 
who  was  himself  long  connected  with  the  court : 


THE   CARDINALS  AND  ROMAN   COURT.  199 

•'  The  prelates  are  a  medley  of  bishops,  priests,  clerics,  and  laics, 
called  by  the  pope  to  take  part  in  the  affairs  of  the  Curia  [=  court], 
and  putting  on  the  episcopal  dress,  only  without  the  cross  and  the  ring. 
These  prelates  occupy  themselves  with  diplomacy,  administration, 
jurisprudence,  and  ecclesiastical  affairs.  A  prelate  successful  in  diplo- 
macy, even  though  he  be  a  laic,  is  often  made  archbishop,  and  sent  as 
nuncio  to  foreign  courts.  Those  who  apply  themselves  to  administra- 
tion are  sent  as  governors  into  the  provinces  ;  those  who  take  to  juris- 
prudence are  made  civil  or  criminal  judges — the  chief  Roman  tri- 
bunals being  composed  of  prelates ;  and,  finally,  those  who  devote 
themselves  to  ecclesiastical  matters  become  secretaries  of  one  of  the 
ecclesiastical '  congregations.'  The  pope,  the  cardinals,  and  the  prelates, 
then,  form  the  Curia  [=  court],  which  consists  of  the  different '  con- 
gregations,' or  ecclesiastical  tribunes." 

There  are,  according  to  Rev.  Dr.  Wylie,  23  "  congrega- 
tions"  (commissions,  or  committees,  we  might  call  them), 
of  which  17  are  ecclesiastical,  and  6  civil,  the  former  direct- 
ing the  whole  administration  of  the  church,  and  the  latter 
regulating  all  the  branches  of  the  state.  The  names  of  15 
Roman  (ecclesiastical)  "  congregations  "  are  given  in  the  Re- 
vue du,  Monde  Caiholique,  as  follows  : 

1.  The  Congregation  of  the  Holy  Office,  established  by  Paul  ITT. 

2.  "  "  "     "    Council,  established  by  Pius  IV. 

3.  «  «  "     "    Index,  established  by  Leo  X. 

4,  5.     "  "  "  Bishops  and  Regulars,  established  by  Greg- 

ory XIII.  and  Sixtus  V. 

6.  "  "  "  Rites,  established  by  Sixtus  V. 

7.  "  "  "  Schools,  established  by  Sixtus  V. 

8.  "  "  "  the  Consistory,  established  by  Sixtus  V. 

9.  "  "  "     "    Examination  of  Bishops,  established 

by  Clement  VIII. 

10.  "  "  "     "    Propaganda,  established  by  Gregory 

XV. 

11.  "  "  "  Ecclesiastical  Immunities,  established  by 

Urban  VIII. 

12.  "  "  "  the  Residence  of  Bishops,  established  by 

Clement  VIII.  and  Benedict  XIV. 


200          THE  CARDINALS  AND  ROMAN  COURT. 

13.  The  Congregation  of  Indulgences,  established  by  Clement  IX. 

14.  "  "  "  Extraordinary  Affairs,  established  by  Pi- 

us VII. 

15.  "  "  «  Oriental  Rites,  established  by  Pius  IX. 

Six  other  "  congregations  "  named  in  pope  Sixtus  V.'s  ordi- 
nance of  1587,  are  thus  given  by  Dr.  Murdock :  one  for  sup- 
plying the  States  of  the  Church  with  corn  and  preventing 
scarcity ;  one  for  providing  and  regulating  a  papal  fleet ;  one 
for  relief  in  cases  of  oppression  in  the  States  of  the  Church ; 
one  on  the  roads,  bridges,  and  aqueducts  in  the  Roman  terri- 
tory ;  one  for  superintending  the  Vatican  printing  establish- 
ment ;  one  on  applications  from  citizens  of  the  States  of  the 
Church  in  civil  and  criminal  matters.  But  the  number,  du- 
ties, and  powers  of  these  "  congregations  "  have  been  altered 
from  time  to  time.  These  are  however  established  as  per- 
manent, and  the  15  named  above  are  the  supreme  directors  of 
ecclesiastical  administration  in  their  respective  departments ; 
they  resolve  the  doubts  which  arise  upon  different  points  of 
canon  law  ;  and  they  are  the  final  tribunals  for  the  determina- 
tion ol  ecclesiastical  causes.  The  Congregation  of  the  Holy 
Office,  or  Inquisition,  which  meets  every  Monday,  and  presides 
over  all  similar  congregations  throughout  Christendom,  had, 
in  1864,  12  cardinal-inquisitors,  one  of  whom  is  secretary, 
with  the  pope  at  their  head,  besides  an  assessor,  a  commissary 
with  two  companions,  an  advocate  of  rites,  counselors  and 
qualificators.  Each  of  the  other  "  congregations  "  is  composed 
of  a  cardinal-prefect,  a  certain  number  of  cardinals  (usually  5, 
but  not  less  than  3),  and  a  secretary  (who  must  be  a  prelate  of 
the  Roman  court),  together  with  a  number  of  theologians  and 
canonists  attached  as  counselors  and  assistants,  and  various  offi- 
cers under  the  secretary.  The  Congregation  of  the  Council  is 
composed  of  cardinals,  prelates  and  doctors  thoroughly  versed 
in  the  canons,  and  has  for  its  object  the  authoritative  interpreta- 
tion of  the  decrees  of  the  council  of  Trent.  The  Congrega- 
tion of  the  Index  examines  books  and  prohibits  those  which 


THE  CARDINALS  AND  ROMAN  COURT.  201 

are  regarded  as  false  and  immoral.  The  Congregation  of 
Bishops  and  Regulars  (the  two  being  united)  exercises  an 
administrative  jurisdiction  over,  and  decides  disputes  between, 
different  churches,  bishops,  chapters,  orders,  and  religious,  and 
whatever  other  matters  of  controversy  directly  concern  the 
clergy;  and  also  receives  appeals  in  criminal  cases,  except  where 
the  offense  is  within  the  peculiar  cognizance  of  the  Holy  Office. 
The  Congregation  of  Rites  was  organized  for  the  preserva- 
tion of  traditional  vestments,  liturgies,  and  worship,  and  the 
prevention  of  unauthorized  changes.  The  Congregation  of 
Schools  corresponds,  in  some  measure,  to  our  boards  of  edu- 
cation. The  Congregation  for  the  Examination  of  Bishops 
receives  testimonials  concerning  the  doctrine  and  habits  of  can- 
didates for  the  Episcopate.  Other  congregations  are,  perhaps, 
sufficiently  explained  by  their  names,  without  going  into  fur- 
ther detail. 

Probably  no  other  European  court  of  the  19th  century  has 
been  so  imposing  in  its  state  and  ceremony  as  the  Roman 
court.  Its  officers  are  exceedingly  numerous,  108  persons  of 
various  degrees  and  titles  being,  it  is  said,  attached  to  the 
personal  service  of  the  pope.  Purple  and  scarlet  are  the  pre- 
vailing colors  in  the  official  dresses  and  equipage  of  the  Roman 
court.  Scarlet  especially  characterizes  the  cardinals  and  other 
ecclesiastics. 


CHAPTER    VI. 

ECUMENICAL  COUNCILS. 

AN  Ecumenical  (^(Ecumenical,  from  the  Greek  Oikou- 
mene)  Council  is  properly  a  council  assembled  from  all  parts 
of  the  inhabited  world. 

According  to  the  current  Roman  Catholic  view,  a  diocesan 
council  or  synod  is  composed  of  the  clergy  of  a  particular  dio- 
cese (as  of  the  diocese  of  Hartford,  which  comprises  Connecticut 
and  Rhode  Island),  with  the  bishop  of  the  diocese  at  their  head  ; 
a  provincial  or  metropolitan  council  is  composed  of  the  bishops 
of  an  ecclesiastical  province  (as  of  the  province  of  New  York, 
which  includes  the  dioceses  of  New  York,  Albany,  Boston,  Brook- 
lyn, Buffalo,  Burlington,  Hartford,  Newark,  Portland,  Rochester 
and  Springfield  ;  and  comprehends  New  England,  NewYork,  and 
New  Jersey)  with  the  archbishop  at  their  head  ;  while  the  na- 
tional or  u  plenary"  councils  of  Baltimore  held  in  1852  and  1866 
were  composed  of  the  archbishops  and  bishops  of  all  the  prov- 
inces (now  seven)  in  the  United  States. 

"  The  Illustrated  Catholic  Family  Almanac,"  published  by 
"  The  Catholic  Publication  Society  "  in  New  York,  gives,  in  its 
issue  for  1870,  the  following  definitions  and  rules,  which  may 
be  received  as  of  high  authority  among  Roman  Catholics  of  the 
present  day : 

"  An  Ecclesiastical  Council  or  Synod  may  be  defined  as  '  a  legiti- 
mate assembly  of  prelates  of  the  church,  convened  for  the  regulation  of 
its  public  affairs.'  Councils  are  ecumenical,  general,  or  particular. 

"  An  Ecumenical  Council  is  one  which  represents  the  whole  Catholic 
church.  For  such  a  council  it  suffices  that  the  chief  part  of  the  Church 
should  have  assembled,  in  agreement  with  the  Sovereign  Pontiff. 


ECUMENICAL  COUNCILS.  203 

"  A  General1  Council  is  one  which  is  conspicuous  for  the  number  of 
prelates,  but  which,  through  its  not  being  confirmed  by  the  Sovereign 
Pontiff,  or  for  some  other  reason  is  not  held  to  represent  the  Universal 
Church. 

"  A  Particular  Council  is  one  which  represents  only  a  portion  of 
the  Church.  Such  councils  are —  1.  National,  or  primatial ;  2.  Pro- 
vincial, or  metropolitan  ;  3.  Diocesan,  which  are  called  simply  synods. 

"Rule  I.  The  definitions  of  an  Ecumenical  Council,  in  matters  of 
faith  or  morals  (but  not  if  'they  merely  regard  discipline),  are,  when 
approved  by  the  Sovereign  Pontiff,  certain  and  infallible. 

"  Rule  II.  Other  councils,  whether  General  or  Particular,  have  only 
as  much  authority  as  have  the  churches  which  they  represent.  Their 
authority  may  be  great ;  but  it  cannot  be  infallible,  unless  it  be  sol- 
emnly confirmed  by  the  approbation  of  the  Holy  See." 

Roman  Catholics  differ  among  themselves  as  to  the  num- 
ber of  ecumenical  councils  that  have  been  held.  Thus 
the  "  Catholic  Almanac "  reckons  among  the  number  the 
council  of  Constance  held  in  1417,  saying  of  it,  "  This  coun- 
cil, schismatic  in  its  commencement,  afterwards  submitted  to 
Pope  Gregory  XII.,  and  its  acts  were  partially  ratified  by  Pope 
Martin  V. ;"  while  the  Catholic  World,  also  published  by  "  The 
Catholic  Publication  Society,"  in  giving  a  list  of  the  councils, 
omits  this  council,  but  says  in  a  foot-note  that  some  reckon  it 
as  ecumenical.  There  is  also  a  division  of  opinion  in  regard 
to  several  other  councils,  as  is  noticed  in  the  following  account 
of  them.  The  following  are  the  ecumenical  councils  given  in 
the  Catholic  Almanac  with  corrections  as  to  dates. 

1.  The  first  council  of  Nice,  A.  D.  325. 

2.  "       "         "       "  Constantinople,  A.  D.  381. 

3.  "  council  of  Ephesus,  A.  D.  431. 

4.  «         "       "  Chalcedon,  "     451. 

1  This  distinction  between  "  ecumenical "  and  "  general "  councils  is  bv  no 
means  universally  observed  or  accepted.  The  two  terms  are  often  loosely  used  as 
synonymous  ;  though,  strictly  speaking,  "  ecumenical,"  like  "  universal,"  denotes 
or  represents  the  whole,  while  "general"  might  be  used  if  only  the  greater  part 
or  a  very  large  part  were  represented. 


204  ECUMENICAL   COUNCILS. 

5.  The  second  council  of  Constantinople,  A.  D.  553. 

6.  "  third         «         «               «  «  680. 

7.  «  second      "        «   Nice,  «  787. 

8.  "  fourth       "         «    Constantinople,  "  869. 

9.  "  first  Lateran  council,  "  1123. 

10.  "  second     «  «  «    1139. 

11.  "  third        "  "  w    1179. 

12.  "  fourth     «  «  "    1215. 

13.  "  first  council  of  Lyons,  "    1245. 

14.  "  second     "      «      «  "    1274. 

15.  "  council  of  Vienne,  "    1311. 

16.  "  "       "  Constance  (met   1414),     «    1417. 

17.  "  "       "  Florence,  «    1438-1442. 

18.  "  fifth  Lateran  council,  "    1512-1517. 

19.  "  council  of  Trent,  "    1545-1563. 

20.  «          «       "  the  Vatican,  «    1869-1870. 

The  Greek  and  Russian  Christians  recognize  the  first  7  of  these 
councils ;  and  consider  the  Trullan  council  (so  called  from  its 
assembling  in  the  Trullus,  a  hall  of  the  imperial  palace  in  Con- 
stantinople, A.D.  692)  an  appendix  to  the  sixth  council.  This 
Trullan  council  consisted  of  more  than  200  bishops,  and  enact- 
ed 102  canons,  which  were  subscribed  by  the  pope's  represent- 
atives at  the  imperial  court,  but,  though  afterwards  approved 
by  pope  Adrian,  displeased  pope  Sergius.  The  Roman  church 
rejects  its  canons  allowing  priests  to  live  in  wedlock,  con- 
demning fasting  on  Saturdays,  and  three  or  four  others. 

Says  Rev.  Philip  Schaflf,  D.  D.,  of  the  German  Reformed 
church,  "  The  first  four  of  these  councils  command  high  the- 
ological regard  in  the  orthodox  evangelical  churches,  while  the 
last  three  are  less  important,  and  are  far  more  rarely  men- 
tioned." 

The  first  ecumenical  council,  held  at  Nice  in  Asia  Minor, 
A.  D.  325,  was  summoned  by  the  emperor  Constantino,  who 
presided  at  the  opening  of  the  council  and  gave  to  its  decrees 
(against  Arianism,  <fec.)  the  force  of  imperial  law.  The  Cath- 
olic Almanac,  and  Roman  Catholic  writers  generally,  on  the 
authority  of  Gelasius  of  Cyzicus,  a  worthless  witness  who  wrote 


ECUMENICAL  COUNCILS.  205 

about  150  years  afterwards,  claim  that  Hosius,  bishop  of  Cor- 
duba  (now  Cordova  in  Spain)  presided  as  pope  Sylvester's 
legate  ;  but  Eusebius  represents  Constantino  as  introducing  the 
principal  matters  of  business  with  a  solemn  discourse  and 
taking  the  place  of  honor  in  the  assembly,  and  the  Roman 
presbyters  as  acting  for  the  Roman  prelate ;  and  even  pope 
Stephen  V.,  in  A.  D.  817,  wrote  that  Constantino  presided  in 
this  council.  Eusebius  gives  the  number  of  bishops  in  this 
council  as  more  than  250  ;  others  have  reckoned  the  number 
at  318.  This  council  gives  its  name  to  the  Nicene  creed. 

The  second  ecumenical  council,  held  at  Constantinople,  A.  D. 
381,  was  summoned  by  the  emperor  Theodosius,  who  did  not, 
however,  attend  it,  though,  like  Constantine,  he  ratified  its  de- 
crees. Meletius,  bishop  of  Antioch,  presided  till  his  death  ; 
then,  Gregory  Nazianzen,  bishop  or  patriarch  of  Constantino- 
ple, presided  ;  and  after  his  resignation,  his  successor  as  patri- 
arch, Nektarius,  was  also  his  successor  in  presiding.  There 
were  present  in  this  council  150  bishops.  This  council  enlarged 
the  Nicene  creed  and  gave  to  it  its  present  form,  except  that  a 
phrase  (filioque  =  and  from  the  Son),  which  represents  the 
Holy  Ghost  as  proceeding  from  the  Son  as  well  as  from  the 
Father,  was  subsequently  added  in  the  Western  churches. 

The  third  ecumenical  council,  held  at  Ephesus  in  A.D.  431,  was 
called  by  the  emperor  Theodosius  II.  Cyril,  bishop  or  patriarch 
of  Alexandria,  presided,  and  under  his  lead  (with  the  assist- 
ance of  Celestine  of  Rome,  who  was  represented  in  the  council, 
though  not  present)  Nestorianism  and  Pelagianism  were  both 
condemned,  and  Nestorius,  who  was  bishop  of  Constantinople, 
was  banished ;  but,  after  the  arrival  of  John,  bishop  of  Antioch, 
and  other  Eastern  prelates,  Cyril  was  also  condemned,  and  a 
violent  and  protracted  controversy  ensued.  There  were,  at  first, 
160,  but  afterwards  198,  bishops  in  this  council. 

The  fourth  ecumenical  council,  held  at  Chalcedon,  A.D.  451, 
was  summoned  by  the  emperor  Martian,  and  fixed  the  doctrine 
respecting  Christ's  person  in  opposition  to  Nestorianism  and 
Eutychianism.  The  legates  of  Leo,  the  Roman  bishop,  were 


206  ECUMENICAL  COUNCILS. 

very  active  and  influential  in  this  council.  "  Chalcedon,"  says 
Gieseler,  "  was  the  first  general  council  where  they  presided ;" 
yet  this  council  decreed,  in  spite  of  all  Leo's  endeavors  to  pre- 
vent it,  that  the  bishop  of  Constantinople  was  on  an  equality 
with  the  bishop  of  Rome.  At  this  council  were  present  520, 
some  say  630,  bishops. 

The  fifth  ecumenical  council,  held  at  Constantinople,  A.  D. 
553,  by  the  authority  of  the  emperor  Justinian,  in  opposition  to 
pope  Vigilius,  consisted  of  164  bishops,  Eutychius  patriarch 
of  Constantinople  presiding,  and  approved  all  the  decrees  which 
Justinian,  in  his  desire  to  reunite  the  Monophysites  (who  held 
that  Christ  had  but  one  nature)  with  the  Catholic  church,  and  in 
express  condemnation  of  three  articles  or  "chapters"  decreed 
by  the  council  of  Chalcedon,  had  made  respecting  religion. 
Vigilius  approved  the  decisions  of  this  council  the  next  year ; 
but  the  approval  of  them  by  the  popes  led  to  a  tedious  schism 
between  the  Roman  see  and  several  Western  churches. 

The  sixth  ecumenical  council,  held  at  Constantinople  A.  D. 
680,  was  summoned  by  the  Eastern  emperor  Constantino  Pogo- 
natus,  who  presided  in  it  himself.  In  this  council  all  the  great 
patriarchs  were  present  personally  or  by  representatives,  pope 
Agatho  being  represented  by  legates  ;  and  the  number  of  bish- 
ops, small  at  first,  increased  to  near  200.  This  council  con- 
demned the  Monothelites,  who  held  that  Christ  had  but  one 
will,  and  condemned  by  name  the  deceased  pope  Honorius  and 
others  as  heretics.  The  emperor  confirmed  the  decrees  of  the 
council  and  enforced  them  with  penalties.  The  condemnation 
of  pope  Honorius  was  also  approved  by  pope  Agatho,  and  like- 
wise in  express  terms  by  his  successor  pope  Leo  II.,  and  still 
later  by  pope  Hadrian  II.,  and  was  mentioned  in  all  the  copies 
of  the  Roman  breviary  up  to  the  16th  century. 

The  seventh  ecumenical  council,  held  at  Nice,  A.  D.  787,  was 
called  by  the  empress  Irene,  in  conjunction  with  Tarasius 
patriarch  of  Constantinople,  who  directed  the  whole  proceed- 
ings. The  council  was  summoned  to  meet  in  786  at  Constan- 


ECUMENICAL   COUNCILS.  207 

tinople,  for  which  Nice  ana  a  later  time  were  substituted  in 
consequence  of  iconoclastic  tumults  at  Constantinople.  At 
least  350  bishops  assembled,  with  two  envoys  from  the  pope, 
two  imperial  commissioners,  and  an  army  of  monks.  This 
council  sanctioned  the  image-worship  of  the  church,  and  re- 
peated the  condemnation  of  pope  Honorius. 

The  eighth  ecumenical  council,  held  at  Constantinople,  A.  D. 
869,  confirmed  the  emperor  Basil's  deposition  of  Photius  from 
the  patriarchate  of  Constantinople  in  867,  and  this  emperor's 
reinstatement  of  Ignatius  the  former  patriarch  of  the  see,  who 
had  been  deposed  by  the  emperor  Michael  III.  in  858.  In  this 
council  the  legates  of  the  Roman  pontiff  Hadrian  II.  had  a 
controlling  influence,  and  the  condemnation  of  pope  Honorius 
was  repeated.  As  Photius  was  restored  to  his  see  after  the 
death  of  Ignatius  in  878,  this  council  was  annulled  for  the 
Greek  church,  while  the  Roman  church  recognizes  its  full  au- 
thority. The  number  of  prelates  in  attendance  is  reckoned  as 
more  than  200. 

The  ninth  ecumenical  council,  according  to  the  Roman  Cath- 
olic view,  was  held  in  1123  at  the  Lateran  basilica  in  Rome 
under  pope  Calixtus  II.  As  this  was  about  70  years  after  the 
final  separation  of  the  Greek  and  Latin  churches,  this  council 
and  the  subsequent  ones  in  the  list  have  been  cofnposed  only 
of  those  who  acknowledged  the  pope  as  their  spiritual  head. 
This  council,  at  which  300  bishops  were  present,  solemnly 
confirmed  the  concordat  of  Worms,  made  the  year  before  be- 
tween the  pope  and  the  German  emperor  Henry  V.,  and  con- 
tinued in  force  for  centuries  afterwards.  By  this  concordat, 
bishops  and  abbots  may  be  freely  and  canonically  chosen  by 
those  whose  right  it  is  to  elect  (the  laity  being  henceforth  ex- 
cluded) in  the  presence  of  the  emperor  or  his  representative  ; 
the  emperor,  in  case  of  disagreement  among  the  electors,  may, 
with  the  advice  or  judgment  of  the  metropolitan  and  bishops 
of  the  province,  decide  who  is  to  be  the  bishop  or  abbot ;  the 
person  elected  may  be  freely  consecrated,  and  may  both  yield 
to  the  emperor  the  homage  due  and  receive  from  him  an  inves- 


208  ECUMENICAL   COUNCILS. 

titure  of  temporal  rights,  not  by  the  ring  and  staff,  according 
to  the  former  custom,  but  by  a  scepter. 

The  tenth  ecumenical  council  of  the  Roman  Catholics,  held 
at  the  Lateran  in  1139  under  pope  Innocent  II.,  and  attended 
by  about  1000  bishops,  condemned  the  views  of  the  able  and 
learned  Arnold  of  Brescia  (=Arnaldo  da  Brescia),  who  main- 
tained that  the  clergy  should  not  have  secular  property  or  au- 
thority, and  wished  to  restore  the  old  Roman  government. 

The  eleventh  ecumenical  council,  held  at  the  Lateran  in 
1179  under  pope  Alexander  III.,  and  attended  by  more  than 
300  bishops,  formally  decreed  that  the  Roman  pontiff  should 
be  elected  by  a  two-thirds  vote  of  the  cardinals  (see  Chapter 
V.),  and  sanctioned  a  crusade  against  the  "heretics,"  in  the 
South  of  France  and  elsewhere,  known  as  Cathari  (=pure 
ones),  Patarenians,  Albigenses,  &c.  (see  Chapter  XII.). 

The  twelfth  ecumenical  council,  held  at  the  Lateran  in  1215 
under  pope  Innocent  III.,  and  attended  by  more  than  400 
bishops,  enacted  a  decree  of  excommunication  and  extermina- 
tion against  all  heretics  and  their  abettors,  made  it  the  chief 
business  of  the  episcopal  synodal  tribunals  to  search  out  and 
punish  heretics,  inculcated  the  necessity  of  a  new  crusade  to 
recover  the  Holy  Land,  determined  several  points  of  doctrine 
and  discipline,  especially  requiring  an  annual  confession  of  sins 
to  the  priest,  and  sanctioned  the  establishment  of  the  two  great 
orders  of  mendicant  monks, — the  Dominicans,  to  extirpate 
heresy, — and  the  Franciscans,  to  preach  and  assist  the  paro- 
chial clergy.  The  Catholic  Almanac  specifies  the  object  of 
this  council  as  "  for  general  legislation." 

The  thirteenth  ecumenical  council,  held  at  Lyons  in  France 
in  1245,  under  pope  Innocent  IV.,  and  composed  of  about  140 
bishops,  excommunicated  the  German  emper«r  Frederic  II., 
who  was  deposed  by  the  pope  in  the  presence  of  the  council, 
and  decreed  a  general  crusade  for  the  recovery  of  the  Holy 
Land.  The  French  do  not  recognize  this  as  one  of  the  ecu- 
menical councils,  and  Frederic's  advocate  appealed  to  a  more 


ECUMENICAL   COUNCILS.  209 

general  council ;  but  the  pontiff  maintained  that  it  was  general 
enough,  and  it  is  accordingly  so  classed. 

The  fourteenth  ecumenical  council  was  held  at  Lyons  in 
1274  under  pope  Gregory  X.,  for  the  reestablishment  of  the 
Christian  dominion  in  the  Holy  Land  and  the  reunion  of  the 
Greek  and  Latin  churches ;  but  the  whole  result  was  unsatis- 
factory. About  500  bishops  were  present ;  the  council  decreed 
the  procession  of  the  Holy  Ghost  from  the  Father  and  the  Son, 
and  established  the  regulation  still  in  force  by  which  the  car 
dinals  are  shut  up  in  conclave  when  a  pope  is  to  be  elected. 

The  fifteenth  ecumenical  council,  held  at  Vienne  in  France 
in  1311  under  pope  Clement  Y.,and  composed  of  300  prelates, 
abolished  the  order  of  Knights  Templars,  and  condemned  the 
austere  monks  called  Fratricelli  (=  little  brothers)  as  well  as 
the  mystical  Beghards  and  Beguins  of  Germany. 

The  council  of  Pisa,  summoned  as  an  ecumenical  council  by 
the  cardinals  adhering  to  both  the  rival  popes  (Gregory  XII. 
and  Benedict  XIII.),  met  at  Pisa  in  Northern  Italy,  March  25, 
1409,  for  the  purpose  of  terminating  the  great  Western  schism, 
and  was  largely  attended.  On  the  5th  of  June  it  deposed  and 
excommunicated  both  popes  for  their  notorious  schism,  heresy, 
perjury,  and  enormous  crimes  ;  and  on  the  2Gth  the  23  cardi- 
nals in  conclave  elected  as  pope  Peter  de  Candia,  who  took  the 
name  of  Alexander  V.  But  all  this  only  added  a  third  rival 
pope,  without  terminating  the  schism,  or  effecting  the  antici- 
pated reformation  of  the  church.  Gregory  and  Benedict  both 
held  their  councils,  which  were  thinly  attended  and  amounted 
to  nothing ;  and  both  spurned  the  decrees  of  this  council,  which 
was  dissolved  by  Alexander  on  the  7th  of  August.  The  French 
party  have  constantly  recognized  this  council  and  its  popes, 
Alexander  V.,  and  his  successor  John  XXIII. ;  cardinal  Bel- 
larmin  considered  Alexander  and  John  as  the  real  popes  of 
the  age ;  but  the  later  curialists  or  adherents  of  the  Roman 
court  entirely  reject  the  ecumenicity  of  this  council,  disown  its 
popes,  and  recognize  Gregory  XII.  as  the  rightful  pope  until 
his  resignation  at  the  council  of  Constance. 


210  ECUMENICAL   COUNCILS. 

The  council  of  Constance,  which  met,  5  years  after  the  coun- 
cil of  Pisa,  at  Constance  (now  a  city  of  Baden  in  Germany,  but 
then  a  free  imperial  town),  is  a  stumbling-block  to  Roman  Cath- 
olic historians.  Its  principal  object  was  to  put  an  end  to  the 
discord  between  the  rival  popes,  and  this  it  finally  accom- 
plished. The  summons  for  the  council,  according  to  Rev.  E.  H. 
Gillett,  D.  D.,  in  his  carefully  prepared  "  Life  and  Times  of 
John  Huss,"  was  issued  in  October,  1413,  by  the  emperor  Sigis- 
mund  with  the  constrained  assent  of  pope  John  XXIII.,  and 
the  more  ready  concurrence  of  the  cardinals  ;  but  in  December, 
the  pope  also  issued  his  bull  of  convocation  for  the  council, 
directing  the  prelates  to  be  present  in  person,  and  the  princes 
in  person  or  by  deputy.  The  council  was  opened,  November  5, 
1414,  by  pope  John,  neither  of  his  rivals  attending  it ;  and 
was  closed  April  22, 1418,  having  held  45  sessions  in  about  3£ 
years.  Says  Dr.  Gillett : 

»'  There  came  thither  to  this  celebrated  council,  30  cardinals,  20 
archbishops,  150  bishops,  as  many  prelates,  a  multitude  of  abbots  and 
doctors,  and  1800  priests.  Among  the  sovereigns  who  attended  in  per- 
Bon,  could  be  distinguished  the  Elector  Palatine,  the  Electors  of  Mentz 
and  of  Saxony,  and  the  Dukes  of  Austria,  of  Bavaria,  and  of  Silesia. 
There  were,  besides,  a  vast  number  of  margraves,  counts  and  barons 
and  a  great  crowd  of  noblemen  and  knights.  At  one  time  there  might 
have  been  counted,  as  we  are  told,  30,000  horses  within  the  circuit  of 
the  city.  Each  prince,  nobleman,  and  knight  was  attended  by  his 
train,  and  the  number  of  persons  present  from  abroad  is  estimated  to 
have  been  not  less  than  40  or  50,000.  Among  these  were  reckoned 
almost  every  trade  and  profession,  and  some  whose  profession  was 
their  di-grace,  but  whose  instincts  and  tastes  made  them  seek  the  wel- 
come they  found  among  the  miscellaneous  crowd." 

The  emperor  Sigismund,  John  Charlier  Gerson  (ambassador 
of  the  French  king  Charles  VI.,  and  chancellor  of  the  church 
and  university  of  Paris),  Peter  D'Ailly  (bishop  of  Cambray,  and 
a  cardinal;  called  "the  eagle  of  France"),  William  Filastre 
(cardinal  of  St.  Mark),  were  leading  members  of  this  council. 
Under  their  lead,  the  council  admitted  to  membership,  not  only 


ECUMENICAL   COUNCILS.  211 

the  prelates,  but  the  doctors,  the  ambassadors  of  kings  and 
princes,  of  republics,  cities,  universities,  and  other  communi- 
ties, as  well  as  the  lower  clergy,  under  conditions.  It  was  also 
resolved,  in  February,  1415,  that  the  votes  of  the  council  should 
be  taken  by  nations — Italy,  France,  Germany,  and  England, 
being  the  4  nations  then  represented  in  the  constituency  of  the 
council.  According  to  the  order  adopted,  the  deputies  of  each 
nation  assembled  by  themselves  with  their  own  president  to 
discuss  matters,  and  then  submitted  the  articles  agreed  on  by 
each  nation  to  the  deliberation  of  the  others ;  so  that  thus  the 
way  was  prepared  for  a  public  and  solemn  approval,  in  the 
following  session,  of  whatever  had  been  agreed  on  by  the  4 
nations.  John  XXIII.  fled  secretly  from  Constance  March  21, 
1415,  but  was  afterwards  constrained  to  return ;  and  the  coun- 
cil, on  the  29th  of  May,  solemnly  deposed  John,  as  noticed  in 
Chapter  III.,  for  his  many  notorious  crimes ;  and  he  submitted 
to  the  sentence.  The  council  also  decreed  that  no  steps  should 
be  taken  towards  the  election  of  a  new  pope  without  their 
advice  and  consent,  and  that  any  such  steps,  unauthorized  by 
them,  should  be  null  and  void.  The  council  of  Constance 
both  by  act  and  deed  maintained  the  supremacy  of  the  council 
over  the  papal  authority  and  dignity.  The  council  received 
the  resignation  of  Gregory  XII.  on  the  4th  of  July,  1415; 
Spain  united  itself  to  the  council  as  the  5th  nation  in  October, 
1416  ;  Benedict  XIII.,  remaining  immovable,  though  but  a 
small  faction  adhered  to  him  at  Peniscola  in  Spain,  was  finally 
deposed,  July  26,  1417  ;  and  Otto  Colonna,  who  took  the  name 
of  Martin  V.,  was  elected  pope,  November  11, 1417,  by  a  body 
of  53  electors,  namely,  the  23  cardinals  there  present  and  6 
prelates  or  persons  of  distinction  from  each  of  the  5  nations 
represented.  The  council  also  anathematized  John  Wickliffe, 
the  English  reformer,  who  had  been  dead  80  years,  condemned 
his  memory  and  doctrines,  ordered  his  books  to  be  buriied,  and 
his  body  and  bones,  if  they  could  be  distinguished  from  others, 
to  be  disinterred  and  cast  out  from  ecclesiastical  burial.  John 
Huss,  the  great  Bohemian  reformer,  and  a  pure  and  noble- 


212  ECUMENICAL   COUNCILS. 

minded  advocate  of  the  supremacy  of  the  Holy  Scriptures,  had 
come  to  the  council  provided  with  a  safe-conduct  from  the  em- 
peror Sigismund  which  guarantied  his  going,  staying,  and  re- 
turning freely ;  but  he  was  arrested  by  the  cardinals  and  pope, 
and  tried  by  the  council ;  his  books  were  condemned  to  be  pub- 
licly burned,  and  he  was  declared  to  be  a  heretic,  and  was,  ac- 
cording to  the  sentence  of  the  council,  degraded  from  the  priest- 
hood by  the  archbishop  of  Milan  and  5  bishops,  who  directed 
him  to  be  first  clothed  in  priestly  robes  with  a  chalice  in  his 
hand  as  if  about  to  celebrate  mass,  and  then  cursed  him  as 
these  robes  were  stripped  off,  and  his  priestly  tonsure  was  dis- 
figured, and  a  paper  crown  covered  with  pictured  fiends  placed 
on  his  head ;  then,  the  council  having  given  him  up  to  the  sec- 
ular arm,  he  was,  under  the  direction  of  the  emperor  Sigis- 
mund,  delivered  first  to  the  Elector  Palatine,  then  to  the  mayor 
of  Constance,  and  then  to  the  executioners,  who  were  com- 
manded to  burn  him,  with  his  clothes,  knife,  purse,  and  all  that 
belonged  to  him ;  and  finally,  having  called  God  to  witness 
that  he  had  never  taught  nor  written  those  things  which  on 
false  testimony  they  imputed  to  him,  but  his  declarations, 
teachings,  writings,  in  fine,  all  his  works,  had  been  intended 
and  shaped  towards  the  object  of  rescuing  dying  men  from  the 
tyranny  of  sin,  he  was  bound  to  the  stake,  the  flames  were 
kindled,  and,  as  the  fire  and  smoke  ascended  with  the  sufferer's 
prayer,  "  0  Christ,  thou  Son  of  the  living  God,  have  mercy  on 
me,"  and  with  the  uttered  words  of  the  creed,  and  further  in- 
audible prayer,  he  yielded  up  his  spirit  unto  God  who  gave  it, 
July  6, 1415,  and  his  ashes  were  immediately  gathered  up  to 
b&  emptied  into  the  Rhine.  Jerome  of  Prague,  a  disciple  of 
Huss,  and  a  man  of  wonderful  learning,  eloquence,  and  argu- 
mentative skill,  who  had  come  to  Constance  to  aid  Huss,  but 
at  first  through  fear  recanted  his  opinions,  was  likewise  ar- 
raigned before  this  council,  and  demanding,  like  Huss,  to  be 
convinced  by  the  Holy  Scriptures,  was  condemned,  and  burned 
at  the  stake,  May  30, 1416,  exclaiming  amid  the  flames, "  Into 
thy  hands,  0  Lord,  I  commit  my  spirit :  0  Lord  God,  have 


ECUMENICAL   COUNCILS.  213 

compassion  on  me,  and  forgive  my  sins :  Thou  knowest  that 
I  have  ever  delighted  in  thy  truth,"  evidently  continuing  in 
prayer  after  his  voice  failed  and  until  his  long  protracted  agony 
ended  in  a  martyr's  death,  and  leaving  his  ashes  also  to  be 
gathered  up  and  thrown  into  the  Rhine.  The  council  of  Con- 
stance were  more  united  in  condemning  and  burning  alleged 
heretics  than  in  reforming  the  church.  The  Germans  and 
English  wanted  the  reformation  of  the  church  to  be  undertaken 
before  a  new  pope  was  elected  ;  but  the  cardinals,  with  the 
Italians  and  French,  pressed  for  the  election  before  the  refor- 
mation ;  and  the  latter  carried  the  day  by  gaining  over  the 
English  and  corrupting  some  German  prelates.  The  pope, 
having  thus  been  elected  before  any  decisive  measures  for  the 
general  reformation  of  the  church  were  passed,  "  was  able," 
says  Gieseler,  "  to  adjust  the  most  critical  points  of  reforma- 
tion by  concordats  with  the  separate  nations ;  and  thus  a 
few  general  decrees  for  reform  were  sufficient  to  obtain  from 
the  council  an  approval  of  wha*;  had  been  done  as  being  a 
satisfactory  reformation."  The  worst  abuses  of  the  ecclesi- 
astical system  remained  for  the  most  part  untouched  by  the 
concordats  or  the  decrees.  The  council  at  its  4th  session 
passed  an  article  which  was  published  at  the  next  session  by 
cardinal  Zabarella  with  the  omission  of  its  final  clause,  thus — 
"  The  synod  of  Constance,  legitimately  assembled  in  the  Holy 
Ghost,  forming  a  general  council,  and  representing  the  militant 
Catholic  church,  has  its  authority  immediately  from  Christ,  and 
every  one,  of  whatever  state  or  dignity  he  may  be,  even  if  pope, 
is  bound  to  obey  it  in  what  pertains  to  the  faith  and  to  the  ex- 
tirpation of  the  said  schism :  "  and  the  council  at  its  5th  session, 
by  general  assent,  restored  this  article  to  its  original  form  by 
adding  the  omitted  words — "  and  to  the  general  reformation  of 
the  church  of  God  in  its  head  and  in  its  members,"  and  also 
restored  the  next  article,  which  had  likewise  been  omitted  by 
Zabarella,  and  which  reads — "  It  also  declares,  that  any  one, 
of  whatever  condition,  state,  or  dignity,  he  may  be,  even  if 
pope,  who  may  contumaciously  have  disdained  to  obey  the  man- 


214  ECUMENICAL   COUNCILS. 

dates,  statutes,  regulations,  or  precepts  of  this  holy  synod  and 
of  any  other  general  council  legitimately  assembled,  made  or 
to  be  made  in  regard  to  the  aforesaid  matters  or  things  pertain- 
ing to  them,  may,  unless  he  come  to  himself,  be  subjected  to 
condign  penance,  and  punished  as  he  deserves,  even  by  having 
recourse,  if  needful,  to  other  legal  helps :  "  pope  John  XXIII., 
before  his  deposition,  confirmed  these  articles  by  repeatedly 
declaring  that  the  council  was  "holy  and  could  not  err :  "  pope 
Martin  V.,  in  his  bull  against  the  Hussites,  February  22, 1418, 
requires  the  suspected  heretic  to  tell  the  bishop  or  inquisitor 
"  whether  he  believes,  holds,  and  asserts,  that  any  general 
council,  and  also  that  of  Constance,  represents  the  whole 
church ;  also  whether  he  believes  that  what  the  Holy  Council 
of  Constance,  representing  the  whole  church,  has  sanctioned 
and  sanctions  to  promote  the  faith  and  save  souls,  is  to  be  ap- 
proved and  held  by  all  Christian  believers,  and  also  that  what 
the  synod  has  condemned  and  condemns  as  contrary  to  the 
faith  and  to  good  morals  must  be  held  by  the  same  to  deserve 
reprobation  :  "  the  same  pope  publicly  declared  in  the  last  ses- 
sion of  the  council,  April  22,  1418,  "  that  all  and  each  of  the 
things  determined  and  concluded  and  decreed  council-wise  in 
matters  of  faith  by  the  present  Holy  Council  of  Constance,  he 
wished  to  hold  and  inviolably  to  observe  and  never  to  contra- 
vene in  any  manner  whatsoever ; "  and  subsequently  pope  Eu- 
gene IV.,  by  his  bull  of  December  15,  1433,  gave  to  these  de- 
crees as  reaffirmed  by  the  council  of  Basle  his  full  and  unqual- 
ified sanction,  and  again  in  a  later  bull,  February  5,  1447, 
expressly  declared  his  acceptance,  embrace,  and  veneration,  of 
the  decree  of  the  general  council  of  Constance  which  provides 
for  the  frequent  holding  of  general  councils,  "  and  its  other 
decrees ; "  yet  cardinals  Cajetan,  Bellarmin,  and  the  cnrial- 
ists  generally,  have  denied  the  validity  of  the  above  articles  ; 
and  pope  Martin  V.,  in  a  bull  of  March  10,  1418,  pronounced 
all  appeals  from  the  pope  (i.  e.  to  a  general  council)  inadmis- 
sible ;  and,  while  the  extreme  curialists  or  partisans  of  the 
Roman  court  entirely  deny  that  this  was  an  ecumenical  coun- 


ECUMENICAL  COUNCILS.  215 

cil,  Hefele,  one  of  the  most  learned  of  living  German  Catholic 
theologians  and  the  author  of  a  standard  history  of  councils, 
allows  an  ecumenical  character  only  to  the  acts  of  the  last  5 
sessions  when  the  council  had  pope  Martin  at  its  head,  and  to 
such  other  acts  and  decrees  as  were  ratified  hy  him.  Now,  of 
course,  the  doctrine  of  the  councils  of  Constance  and  Basle 
respecting  the  supremacy  of  ecumenical  councils  is  set  aside 
by  the  decree  of  the  Vatican  council  in  1870  declaring  the  in- 
fallibility and  supremacy  of  the  pope.  It  is  somewhat  difficult, 
however,  to  reconcile  all  these  things  with  infallibility  of  any 
sort,  whether  of  popes  or  of  councils. 

According  to  a  decree  of  the  council  of  Constance,  that  an- 
other council  should  be  convoked  within  6  years  after  its  own 
close,  a  general  council,  convoked  by  a  bull  of  pope  Martin  Y., 
met  at  Pavia  in  May,  1423 ;  but  the  plague  there  and  the  thin 
attendance  led  to  its  speedy  transfer  to  Siena,  where  it  met  the 
following  November.  This  council  was  dissolved  before  effect- 
ing any  reforms,  "  on  account  of  the  fewness  of  those  present." 
It  had  little  influence  or  efficiency,  though  it  published  some 
decrees  against  the  followers  of  Wickliffe  and  Huss,  and  re- 
quired another  ecumenical  council  to  be  held,  which  was  accord- 
ingly convoked  by  the  pope  to  meet  in  Basle  (—  Basil,  or  Ba- 
sel) in  Switzerland  in  1431. 

The  council  of  Basle,  like  that  of  Constance,  has  been  a 
stumbling-block  among  Roman  Catholics.  It  is  entirely  omit- 
ted in  the  Catholic  Almanac's  list  of  ecumenical  councils,  and 
in  the  Roman  edition  of  the  councils  published  in  1609.  Car- 
dinal Bellarmin  and  the  moderate  Gallicans  consider  it  legit- 
imate and  ecumenical  down  to  the  26th  session,  or  till  its  re- 
moval to  Ferrara  in  1437.  The  stricter  Gallicans  consider 
the  whole  council  ecumenical.  The  [Roman  Catholic]  author 
of  the  article  on  this  council  in  Appletons'  New  American 
Cyclopedia  calls  it  "  one  of  the  ecumenical  councils  of  the 
Roman  Catholic  church,"  and  further  says : 

'•  Properly  speaking,  the  councils  of  Ba<le,  Ferrara,  and  Florence 
constitute  but  one  council,  of  which  several  sessions  were  held  in  each 


216  ECUMENICAL  COUNCILS*. 

of  these  cities,  and  which  is  usually  called  the  council  of  Florence, 
because  the  most  important  questions  were  definitively  settled  and  the 
council  terminated  at  this  latter  city.  The  council,  during  its  sessions 
at  Basle,  until  its  transfer  to  Ferrara  in  1437,  was  acknowledged  as 
ecumenical  by  Eugenius  IV.,  and  its  decrees  were  confirmed  by  him. 
with  the  exception  of  those  which  interfered  with  the  prerogatives  of 
the  holy  see.  After  the  transfer  to  Ferrara,  a  certain  number  of  pre- 
lates still  continued  to  hold  ses.-ions  at  Basle,  but  from  tins  date  the 
council  of  Basle  is  regarded  as  a  conciliabulum,  or  schismatical  assem- 
bly." 

The  council  of  Basle  was  certainly  regularly  summoned  by 
pope  Martin  V.,  who  commissioned  cardinal  Julian,  who  had 
just  led  an  unsuccessful  crusade  against  the  Bohemians,  to  pre- 
side as  papal  legate  in  the  council.  Martin  V.  died  on  the  20th 
of  February,  1431,  and  Eugene  IV.  was  elected  his  successor 
on  the  3d  of  March,  the  very  day  appointed  for  the  council  to 
meet.  The  new  pope  immediately  confirmed  his  predecessor's 
convocation  of  the  council ;  but  it  is  said  only  one  abbot  was 
present  to  constitute  the  council  on  the  3d  of  March,  and  he 
went  through  the  form  of  declaring  himself  assembled  in  ecu- 
menical council,  which  ceremony  was  repeated  a  few  days  after 
on  the  arrival  of  4  other  deputies.  Cardinal  Julian  arrived  in 
September,  and  held  a  session  on  the  26th  of  that  month,  at 
which  3  bishops  and  7  abbots  are  said  to  have  been  present. 
On  the  12th  of  November,  pope  Eugene  wrote  a  letter  to  car- 
dinal Julian,  ordering  him  to  dissolve  the  council  and  summon 
another  to  meet  at  Bologna  in  1433  ;  and  on  the  18th  of  De- 
cember the  pope  issued  a  formal  bull  of  dissolution.  The  coun- 
cil, however,  held  what  is  called  its  first  session  on  the  14th 
of  December,  1431 ;  and  in  its  second  session,  February  15, 
1432,  renewed  the  decrees  of  the  council  of  Constance  declar- 
ing the  council  to  be  above  the  pope,  and  the  pope  bound  to 
obey  the  council ;  and  in  its  third  session,  April  29,  1432,  re- 
quired the  pope  to  revoke  the  pretended  dissolution,  and  to  be 
present  in  the  council  within  3  months  personally,  if  able,  or 
otherwise  by  legate  or  legates,  and  the  cardinals  likewise  to  be 


ECUMENICAL   COUNCILS.  217 

present  in  the  council  within  three  months,  threatening  to  en- 
force these  requirements  by  the  proper  penalties  in  case  of  non- 
fulfillment. The  contest  went  on,  the  council  issuing  its  decrees 
and  the  pontiff  his  bulls,  until  the  pope,  hard  pressed  on  all 
sides,  was  obliged  to  yield  to  the  council  on  all  points,  and  in 
his  bull  of  December  15,  1433,  to  say  expressly : 

"  We  decree  and  declare  that  the  aforesaid  general  council  of  Basle 
was  and  is  legitimately  continued  from  the  time  of  its  aforesaid  begin- 
ning ....  moreover  declaring  the  above  dissolution  nu  1  and  void,  we 
follow  the  holy  general  council  of  Basle  itself  with  purity,  simplicity, 
effect,  and  all  devotion  and  favor.  Furthermore,  our  two  letters,  .  . 
and  any  others,  and  whatever  has  been  done  or  attempted  or  asserted 
by  us  or  in  our  name  to  the  prejudice  or  disparagement  of  the  afore- 
said holy  council  of  Basle,  or  against  its  authority,  we  abrogate,  revoke, 
make  void,  and  annul." 

The  council  required  the  pope's  legates,  before  admitting 
them  to  the  presidency  of  the  council,  to  take  oath  in  a  general 
congregation  on  the  8th  of  April,  1434,  to  labor  faithfully  for 
the  state  and  honor  of  the  council  of  Basle,  and  to  defend  and 
maintain  its  decrees,  and  especially  the  decree  of  the  council 
of  Constance  respecting  the  council's  supremacy  under  Christ 
and  the  obligation  of  all,  even  the  pope,  to  obey  it,  <fcc.  The 
council  had  now  become  very  numerous,  and  began  to  consider 
in  earnest  measures  for  ecclesiastical  reform.  It  abolished 
most  of  the  papal  reservations  of  elective  benefices,  <fcc. ;  pre_ 
scribed  regular  diocesan  and  provincial  synods  ;  issued  decrees 
against  the  concubinage  of  the  clergy,  against  the  indiscreet 
use  of  interdicts,  and  against  frivolous  and  unjust  appeals ; 
abolished  the  annats  (=  first  fruits,  or  first  year's  income  of 
a  benefice,  paid  into  the  papal  treasury),  which  had  prevented 
any  but  the  rich  from  obtaining  important  preferments ;  and 
adopted  various  other  measures  of  reform  during  the  3  years 
or  more  of  apparent  harmony  between  the  pope  and  the  council. 
The  pope  during  this  time  repeatedly  declared  "  that  he  had  al- 
ways received  and  observed  the  decrees  of  the  council."  But  in 
1437  there  came  another  conflict  between  them.  The  negotia- 


218  ECUMENICAL   COUNCILS. 

tions  for  union  with  the  Greeks  served  as  a  reason  for  removing 
the  council  into  Italy ;  but  the  council  rejected  the  pope's  pro- 
posals to  this  end,  and  on  the  31st  of  July,  1437,  impeached  the 
pope  for  disregard  of  the  council's  reformatory  decrees.  Then 
the  pope  by  his  bull  of  September  18, 1437,  removed  the  council 
from  Basle  to  Ferrara,  and  on  the  8th  of  January,  1438,  opened 
a  council  in  the  latter  city.  On  the  24th  of  January,  1438,  the 
council  suspended  Eugene  from  all  administration  of  the  papacy, 
and  passed  decrees  for  limiting  the  number  of  causes  dependent 
on  Rome  and  bettering  the  occupancy  of  ecclesiastical  offices. 
Thenceforward  the  energies  of  the  council  of  Basle  were '  ab- 
sorbed by  the  struggle  with  the  pope.  On  the  25th  of  May, 
1439,  it  pronounced  him  deposed ;  and  on  the  17th  of  No- 
vember following,  it  elected  in  his  stead  by  commission  Ama- 
dous VIII.,  duke  of  Savoy,  who  took  the  name  of  Felix  V., 
but  was  recognized  as  pope  only  in  a  few  countries.  The  coun- 
cil of  Basle,  grown  small  in  numbers  and  influence,  held  its 
45th  and  last  session  on  the  16th  of  May,  1443  ;  but  it  con- 
tinued to  exist  in  name,  and  removed  to  Lausanne  in  1448, 
where  it  was  entirely  dissolved  the  next  year.  Its  pope  Felix 
also  resigned,  April  9,  1449. 

The  council,  which  met  in  Ferrara,  January  8,  1438,  and, 
on  account  of  the  pestilence  there,  was  transferred  to  Florence 
at  the  beginning  of  the  next  year,  had  for  its  great  object  the 
union  of  the  Greeks  and  Latins.  It  was  attended  by  the  Greek 
emperor,  by  the  patriarch  of  Constantinople,  by  the  legates  of 
the  Greek  patriarchs  of  Antioch,  of  Alexandria,  and  of  Jeru- 
salem, and  by  other  principal  theologians  and  bishops  of  the 
Greek  church,  also  by  the  Italian  bishops  and  by  two  bishops 
from  the  duke  of  Burgundy's  dominions.  An  act  of  reconcil- 
iation between  the  Greek  and  Latin  churches  was  signed  by 
141  bishops,  the  article  in  respect  to  the  pope's  supremacy  de- 
claring that  "  the  Roman  pontiff  holds  the  primacy  over  the 
whole  world,  and  is  the  successor  of  the  blessed  Peter  the 
prince  of  the  apostles,  and  the  true  vicar  of  Christ,  and  the 
head  of  the  whole  church,  and  the  father  and  teacher  of  all 


ECUMENICAL  COUNCILS.  219 

Christians,  and  has  in  the  blessed  Peter  full  authority  from  our 
Lord  Jesus  Christ  to  feed,  rule,  and  govern  the  whole  church  in 
the  manner  contained  both  in  the  acts  of  the  ecumenical  councils 
and  in  the  sacred  canons."  This  article  was  differently  under- 
stood by  the  two  parties,  as  the  Greeks  recognized  only  the  first 
7  general  councils,  and  entirely  rejected  the  forgeries  and  later 
canons  which  were  current  in  Rome  ;  and  besides,  the  Greeks, 
on  their  return  to  Constantinople,  reported  that  every  thing  at 
Florence  was  done  by  artifice  and  fraud.  So  the  nominal  union 
was  of  little  account.  There  followed  also  at  Florence,  in  1440, 
what  Gieseler  calls  "  the  empty  show  of  a  renewed  union  with 
the  Armenians ; "  and  subsequently  a  succession  of  ambassa- 
dors came  from  all  the  other  oriental  churches  to  seek  a  hollow 
reconciliation  with  the  church  of  Rome  by  papal  decrees.  The 
council  of  Florence  came  to  an  end,  April  26,  1442. 

The  5th  Lateran  council  was  convoked  by  pope  Julius  II.  to 
offset  a  general  council  which  had  been  summoned  by  some  of 
the  cardinals,  at  the  instance  of  imperial  and  French  envoys, 
to  be  held  at  Pisa,  September  1,  1511,  but  which,  composed 
almost  wholly  of  French  prelates,  was  without  influence.  This 
Lateran  council  was  opened  May  10,  1512,  and  closed  May  16, 
1517.  It  condemned  the  council  or  convention  at  Pisa  and 
annulled  its  acts ;  at  first  laid  France,  and  especially  Lyons, 
under  an  interdict,  but  subsequently,  by  consent  of  the  French 
king,  Francis  I.,  pronounced  the  death-warrant  of  the  Prag- 
matic Sanction  of  1438,  which  had  secured  in  France  the  free- 
dom of  election  to  bishoprics  and  abbacies,  and  the  removal 
of  various  ecclesiastical  abuses;  sanctioned  the  unlimited 
power  of  the  pope,  maintaining  his  full  authority  to  summon, 
suspend,  or  dissolve  councils  at  his  pleasure ;  and  declared 
that ''  by  divine  as  well  as  human  law  the  laity  can  have  no 
jurisdiction  over  ecclesiastical  persons."  This  council  was 
composed  almost  wholly  of  Italian  bishops,  of  whom  "  The 
Pope  and  the  Council,  by  Janus  "  says  there  were  only  about 
65,  while  the  Catholic  Almanac  says  it  was  "  attended  by  140 


220  ECUMENICAL   COUNCILS. 

bishops."     As  Julius  II.  died  February  21,  1513,  the  council 
was  held  mostly  under  Leo  X. 

The  council  of  Trent  (=  Tridentine  council)  was  for  more 
than  3  centuries,  until  1869,  the  great  council  of  the  Roman 
Catholic  church.  It  was  closely  connected  with  the  Reforma- 
tion in  the  16th  century.  Martin  Luther  in  3518  appealed  to 
a  general  council ;  and  from  that  time  efforts  were  made,  espe- 
cially in  Germany,  to  induce  the  pope  to  call  such  a  council. 
But  wars  and  other  obstacles  intervened  :  and  after  pope  Paul 
III.  issued  his  bull  convoking  the  council  to  meet  at  Trent,  No- 
vember 1, 1542,  war  broke  out  afresh  between  the  emperor  and 
the  king  of  France,  so  that  the  council  was  not  opened  by  the 
papal  legates  till  December  13, 1545.  The  place  of  meeting  was 
the  church  of  Santa  Maria  Maggiore  (=  St.  Mary  the  Greater) 
in  the  city  of  Trent,  which  has  a  population  of  about  13,000,  and 
is  situated  in  that  part  of  modern  Austria  called  the  Tyrol,  6T 
miles  N.  W.  of  Venice,  and  about  250  miles  N.  of  Rome.  It 
was  fixed  on  for  the  meeting  of  the  council,  because  this  region 
was  then  a  sort  of  neutral  ground  between  Germany  and  Italy. 
At  the  opening  of  the  council  there  were  present,  besides  the 
3  papal  legates  and  the  cardinal  bishop  of  Trent,  only  4  arch- 
bishops, 20  bishops,  and  5  general  superiors  of  monastic  orders ; 
but  other  prelates  came  in  gradually,  and  8  sessions  were  held 
up  to  and  including  that  of  March  11,  1547,  when  the  only 
business  done  was  to  pass,  by  a  vote  of  38  to  18,  a  decree  of 
the  papal  legate  transferring  the  council  to  Bologna  on  account 
of  an  alleged  epidemic  in  Trent.  Two  formal  sessions  were 
held  in  Bologna ;  but,  by  the  pope's  order,  no  decrees  except 
of  prorogation  were  there  promulgated,  as  the  emperor  opposed 
the  transfer  to  this  city,  and  insisted  on  a  return  to  Trent  where 
he  detained  the  18  German  and  Spanish  bishops.  Pope  Paul 
III.,  by  his  bull  of  September  17,  1549,  indefinitely  prorogued 
the  council ;  but  he  died  in  November  following,  and  his  suc- 
cessor Julius  III.,  who  had  presided  over  the  council  as  Cardi- 
nal del  Monte,  first  papal  legate,  published  a  bull  the  next  year, 
by  which  the  council  was  reopened  at  Trent  on  the  1st  of  May, 


ECUMENICAL   COUNCILS.  221 

1551.  Six  sessions  of  the  council  were  now  held  in  Trent ; 
but  in  the  16th  session,  held  April  28,  1552,  the  council  was 
again  adjourned  for  two  years  on  account  of  the  civil  war  in 
Germany  between  the  emperor  and  Maurice  of  Saxony,  who 
was  at  the  head  of  a  Protestant  army  and  in  league  with  the 
French  king.  Before  it  reassembled,  3  popes  died,  viz.,  Julius 
III.,  and  his  successors,  Marcellus  II.  and  Paul  IV.  At  last, 
pope  Pius  IV.  having  issued  his  bull  for  this  purpose,  the  coun- 
cil was  solemnly  reopened  in  the  cathedral  of  Trent,  January 
18,  1562,  by  the  papal  legates,  Cardinal  Gonzaga  (who  died 
the  next  year)  being  president.  Nine  more  sessions  were  then 
held,  the  25th  and  last  session  on  the  3d  and  4th  of  December, 
1563,  almost  18  years  after  the  opening  session  in  1545.  At 
this  last  session,  there  were  present  4  cardinals  as  papal  legates 
(Cardinal  Morone  presiding  in  the  pope's  name),  2  other  car- 
dinals (of  Trent  and  Lorraine),  3  patriarchs,  25  archbishops, 
168  bishops,  39  procurators  of  absent  prelates,  7  abbots,  and  7 
generals  of  religious  orders — in  all,  255  prelates,  who  signed 
the  decrees.  The  acceptance  of  the  decrees  by  the  ambassa- 
dors was  then  asked  and  given,  except  by  the  Spanish  ambas- 
sadors, whose  king  opposed  the  closing  of  the  council,  and  the 
French,  who  had  withdrawn  in  displeasure.  The  decrees  were 
confirmed  by  a  bull  of  pope  Pius  IV.  issued  January  26, 1564  ; 
and  were  accepted  and  promulgated  in  all  the  Roman  Catholic 
states  of  Europe,  except  France.  Says  the  Catholic  World, 
"  In  the  name  of  Gallican  liberties  and  royal  privileges,  the 
disciplinary  portion  was  not  published  in  France.  Most  of  the 
measures  were  actually  adopted  by  the  bishops  in  provincial 
councils ;  but  the  seed  of  great  evils  was  sown."  In  other 
countries,  however,  more  or  less  opposition  was  made  to  certain 
decrees  which  interfered  with  civil  or  political  authority  ;  and 
king  Philip  of  Spain  ordered  his  viceroys  to  suspend  the 
execution  of  them  in  the  kingdom  of  Naples  and  the  duchy  of 
Milan. 

The  following  "  accurate  synopsis  "  of  the  work  of  the  coun- 
cil is  from  "  The  Catholic  World,"  for  October,  1869,  which, 


222  ECUMENICAL   COUNCILS. 

in  turn,  derives  it  from  the  oration  of  bishop  Jerome  Ragaz- 
zoni,  orator  at  the  last  session. 

"  In  matters  of  faith,  after  the  adoption  of  the  venerable  creed  sanc- 
tioned by  antiquity  [the  so-called  Niceiie  creed],  the  council  drew  up 
a  catalogue  of  the  inspired  books  of  the  Old  and  New  Testament,  and 
approved  the  old  received  Latin  version  of  the  Hebrew  and  Greek 
originals.  It  then  passed  to  decide  the  questions  that  had  been  raised 
concerning  the  fall  of  man.  Next,  with  admirable  wisdom  and  order, 
it  laid  down  the  true  Catholic  doctrine  of  justification.  The  sacra- 
ments then  claimed  attention,  and  their  number,  their  life-giving  power 
through  grace,  and  the  nature  of  each  one,  were  accurately  defined. 
The  great  dogma  of  the  blesjed  eucharist  was  fully  laid  down  ;  the  real 
dignity  of  the  Christian  altar  and  sacrifice  was  vindicated ;  and  the 
moot  question  of  communion  under  one  or  two  kinds  settled  both  in 
theory  and  practice.  Lastly,  the  false  accusations  of  opponents  were 
dispelled,  and  Catholic  consciences  gladdened  by  the  enunciations  on 
indulgences,  purga'ory,  the  invocation  and  veneration  of  saints,  and  the 
respect  to  be  paid  to  their  relics  and  images.  The  decision  on  so  many 
important  and  difficult  questions  was  no  light  task,  and  of  the  utmost 
importance.  A  'hard  and  fast  line'  was  drawn  between  heresy  and 
truth ;  and  if  the  wayward  were  not  all  converted,  the  litt'e  ones  of 
Christ  were  saved  from  the  danger  of  being  led  astray.  In  her  great- 
er trial  the  church  gave  no  uncertain  sound.  Nations  might  rage,  and 
the  rulers  of  the  earth  meditate  rash  things ;  but  the  truth  of  God  did 
not  abandon  her,  and  she  fearlessly  proclaimed  it  in  her  council.  la 
regard  to  some  abuses  in  practical  matters,  dependent  on  dogma,  from 
which  the  innovators  had  seized  a  pretext  to  impugn  the  true  faith,  a 
thorough  reform  was  decreed.  Measures  were  taken  to  prevent  any 
impropriety  or  irreverence  in  the  celebration  of  the  divine  sacrifice, 
whether  from  superstitious  observances,  greed  of  filthy  lucre,  unworthy 
celebrants,  profane  places,  or  worldly  concomitants.  The  different  or- 
ders of  ecclesiastics  were  accurately  .distinguished,  and  the  exclusive 
rights  and  duties  of  each  one  clearly  defined ;  some  impediments  of 
matrimony,  which  had  been  productive  of  evil  rather  than  good,  were 
removed,  and  most  stringent  regulations  adopted  to  prevent  the  crying 
wrongs  to  which  confiding  innocence  and  virtue  had  been  subjected 
under  the  pretext  of  clandestine  marriages.  All  the  abuses  connected 
with  indulgences,  the  veneration  of  the  saints,  and  intercession  for  the 


ECUMENICAL  COUNCILS.  223 

souls  of  purgatory,  were  fully  and  finally  extirpated.  Nor  was  less  care 
taken  in  regard  to  purely  disciplinary  matters.  Measures  were  taken 
to  insure,  as  far  at  least  as  human  frailty  would  permit,  the  elevation 
of  only  worthy  persons  to  ecclesiastical  dignities ;  and  stated  times 
were  appointed  for  the  frequent  and  efficient  preaching  of  the  word  of 
God,  too  much  hitherto  neglected,  the  necessity  of  which  was  insisted 
on  with  earnestness  and  practical  force.  The  sacred  duty  of  residence 
among  their  flocks  was  impressed  on  bishops  and  all  inferiors  having 
the  care  of  souls ;  proper-provision  was  made  for  the  support  of  needy 
clergymen,  and  all  privileges  which  might  protect  heresy  or  crime  were 
swept  away.  To  prevent  all  suspicion  of  avarice  in  the  house  of  God, 
the  gratuitous  administration  of  the  sacraments  was  made  compulsory  ; 
and  measures  were  taken  to  put  an  effectual  s'op  to  the  career  of  the 
que^tor  [of  indulgences  and  alms],  by  abo'ishing  the  office.  Young 
men  destined  for  the  priesthood  were  to  be  trained  in  ecclesiastical 
seminaries  ;  provincial  synods  were  restored,  and  regular  diocesan  vis- 
itations ordered ;  many  new  and  extended  faculties  were  granted  to 
the  local  authorities,  for  the  sake  of  better  order  and  prompter  decision  ; 
the  sacred  duty  of  hospitality  was  inculcated  in  all  clerics ;  wi>e  regu- 
lations were  passed  to  secure  proper  promotions  to  ecclesiastical  bene- 
fices ;  all  hereditary  possession  of  God's  sanctuary  prohibited  ;  moder- 
ation prescribed  in  the  use  of  the  power  of  excommunication ;  luxury, 
cupidity,  and  license,  as  far  as  possible,  exili'd  from  the  sanctuary ; 
most  holy  and  wise  provisions  adopted  for  the  better  regulation  of  the 
religious  of  both  sexes,  who  were  judiciously  shorn  of  many  of  their 
privileges,  to  the  proper  development  of  episcopal  authority ;  the  great 
ones  of  the  world  were  warned  of  their  duties  and  responsibilities. 
These  and  many  other  similar  measures,  were  the  salutary,  efficient, 
and  lasting  reforms  with  which  God,  at  last  taking  mercy  on  his  people, 
inspired  the  fathers  of  Trent,  legitimately  congregated  under  the  pres- 
idency and  guidance  of  the  apostolic  see.  Such  was  the  great  work 
done  by  the  council — so  great  that  even  this  summary  review  makes 
our  wonder  at  the  length  of  its  duration  cease.  One  remark  seems 
worthy  of  special  notice.  The  usual  complaint  of  Protestants  against 
the  council  was,  and  is,  that  it  was  too  much  under  papal  influence. 
Now  one  of  the  most  notable  features  of  its  legislation  is  the  great  in- 
crease of  the  power  of  bishops.  Not  only  was  their  ordinary  authority 
confirmel  and  extended,  but  they  were  made  in  many  cases,  some  of 
them  of  no  little  importance,  perpetual  delegates  of  the  apostolic  see, 


224  ECUMENICAL  COUNCILS. 

BO  that  Philip  II.  of  Spain  is  reported  to  have  said  of  his  bishops,  that 
'  they  went  to  Trent  as  parish  priests,  and  returned  like  so  many  popes.* 
So  groundless  is  the  statement  that  the  papal  jealousy  of  the  episcopal 
power  prevented  any  really  salutary  reforms.  Such  was  the  great 

work  of  the  Council  of  Trent Perhaps  the  best  encomium  of 

the  council  is  that  the  Catholic  of  to-day  reads  with  astonishment  of 
abuses  arid  measures  of  reform  in  the  16th  century.  .  .  .  We  have 
already  quoted  Hallam '  on  the  revival  of  faith  and  piety  in  the  church 
that  was  the  immediate  effect  of  the  council.  All  historians  agree  that 
the  triumphs  of  Protestantism  closed  with  the  first  50  years  of  its  exist- 
ence. After  that  it  gradually  declined."  2 

"  The  Catholic  World  "  also  quotes  with  approbation  these 
Words  of  Hallam: 

"  No  general  council  ever  contained  so  many  persons  of  eminent 
learning  and  ability  as  that  of  Trent ;  nor  is  there  ground  for  believ- 
ing that  any  other  ever  investigated  the  questions  before  it  with  so  much 
patience,  acuteness,  temper,  and  desire  of  truth.  The  early  councils, 
unless  they  are  greatly  belied,  would  not  bear  comparison  in  these 
characteristics.  Impartiality  and  freedom  from  prejudice,  no  Protest- 
ant will  attribute  to  the  fathers  of  Trent ;  but  where  will  he  produce 
these  qualities  in  an  ecclesiastical  synod?"3 


1  The  following  is  the  quotation  from  Hallam's  Introduction  to  the  Literature 
of  Europe,  here  referred  to:  "  The  decrees  of  the  council  of  Trent  were  received 
by  the  spiritual  princes  of  the  empire  in  156G,  'and  from  this  moment/  says  the 
excellent  historian  [Ranke]  who  has  thrown  most  light  on  this  subject,  '  began  a 
new  life  for  the  Catholic  church  in  Germany.'  .  .  ,  .  Every  method  was  adopted 
to  revive  an  attaehment  to  the  ancient  religion,  insuperable  by  the  love  of  novelty 
or  the  force  of  argument.    A  stricter  discipline  and  subordination  was  introduced 
among  the  clergy ;  they  were  early  trained  in  seminaries,  apart  from  the  sentiments 
and  habits,  the  vices  and  the  virtues  of  the  world.     The  monastic  orders  resumed 
their  rigid  observances." 

2  For  the  doctrinal  decrees  of  the  council,  see  further  in  Chapter  II.     See  also 
the  statistics  on  political  and  social  power  in  Chapter  XXVIII.,  the  account  of  the 
Jesuits  in  Chapter  IX.,  and  of  the  Inquisition  in  Chapter  XI.,  &c. 

8  To  the  quotations  which  "  The  Catholic  World"  gives  from  Ilallam's"  In- 
troduction to  the  Literature  of  Europe  in  the  15th,  16th,  and  17thCcnturies,"  may 
properly  Ixj  added  the  following  from  the  same  chapter  of  the  same  work : 

"  The  council  of  Trent,  especially  in  its  later  sessions,  displayed  the  antagonist 
parties  in  the  Roman  church,  one  struggling  for  lucrative  abuses,  one  anxious  to 


ECUMENICAL  COUNCILS.  225 

The  following  estimate  of  the  work  of  this  council  is  given  by 
the  learned  and  candid  Mosheim  in  his  ecclesiastical  history, 
as  translated  by  Dr.  Murdock : 

"  The  council  of  Trent,  which  is  said  to  have  been  summoned  to  ex- 
plain, arrange,  and  reform  both  the  doctrine  and  the  discipline  of  the 
church,  is  thought  by  wise  men  to  have  rather  produced  new  enormi- 
ties, than  to  have  removed  those  that  existed.  They  complain  that 
many  opinions  of  the  scholastic  doctors,  concerning  which  in  former 
times  men  thought  and  spoke  as  they  pleased,  were  improperly  sanc- 
tioned and  placed  among  the  doctrines  necessary  to  be  believed,  and 
even  guarded  by  anathemas :  they  complain  of  the  ambiguity  of  the  de- 
crees and  decisions  of  the  council,  in  consequence  of  which,  controverted 

overthrow  them.  They  may  be  called  the  Italian  and  Spanish  parties  ;  the  first 
headed  by  the  Pope's  legates,  dreading  above  all  things  both  the  reforming  spirit 
of  Constance  and  Basle,  and  the  independence  either  of  princes  or  of  national 
churches  ;  the  other  actuated  by  much  of  the  spirit  of  those  councils,  and  tending 
to  confirm  that  independence.  The  French  and  German  prelates  usually  sided  with 
the  Spanish ;  and  they  were  together  strong  enough  to  establish  as  a  rule,  that  in 
every  session,  a  decree  for  reformation  should  accompany  the  declaration  of  doc- 
trine. The  council,  interrupted  in  1547  by  the  measure  that  Paul  III.  found  it  ne- 
cessary for  his  own  defense  against  these  reformers  to  adopt,  the  translation  of  its 
sittings  to  Bologna,  with  which  the  Imperial  prelates  refused  to  comply,  was  opened 
again  by  Julius  III.  in  1552 ,  and  having  been  once  more  suspended  in  the  same 
year,  resumed  its  labor  for  the  last  time  under  Pius  IV.  in  1562.  It  terminated  in 
1564,  when  the  court  of  Rome,  which,  with  the  Italian  prelates,  had  struggled 
hard  to  obstruct  the  redress  of  every  grievance,  compelled  the  more  upright  mem- 
bers of  the  council  to  let  it  close,  after  having  effected  such  a  reformation  of  disci- 
pline as  they  could  obtain.  That  court  was  certainly  successful  in  the  contest,  so 
far  as  it  might  be  called  one,  of  prerogative  against  liberty  ;  and  partially  successful 
in  the  preservation  of  its  lesser  interests  and  means  of  influence.  Yet  it  seems  im- 
possible to  deny  that  the  effects  of  the  council  of  Trent  were  on  the  whole  highly 

favorable  to  the  church,  for  whose  benefit  it  was  summoned The  abolition  of 

many  long  established  abuses  by  the  honest  zeal  of  the  Spanish  and  Cisalpine 
fathers  in  that  council  took  away  much  of  the  ground  on  which  the  prevalent  dis- 
affection rested.  ...  In  its  determinations  of  doctrine,  the  council  was  generally 
cautious  to  avoid  extremes,  and  left,  in  many  momentous  questions  of  the  contro- 
versy, such  as  the  invocation  of  saints,  no  small  latitude  for  private  opinion.  .  .  . 
Transubstantiation  had  been  asserted  by  a  prior  council,  the  4th  Lateran  in  1215, 
so  positively,  that  to  recede  would  have  surrendered  the  main  principle  of  the 
Catholic  church.  And  ....  if  there  was  a  good  deal  of  policy  in  the  decisions  of 
the  council  of  Trent,  there-was  no  want  also  of  conscientious  sincerity." 

15 


226  ECUMENICAL   COUNCILS. 

points  are  not  so  much  explained  and  settled  as  perplexed  and  made 
more  difficult;  they  complain  that  everything  was  decided  in  the  council, 
not  according  to  truth  and  the  holy  scriptures,  but  according  to  the 
prescriptions  of  the  Roman  pontiff,  and  that  the  Roman  legates 
took  from  the  fathers  of  the  council  almost  all  liberty  of  cor- 
recting existing  evils  in  the  church;  they  complain  that  the 
few  decisions  which  were  wise  and  correct,  were  left  naked 
and  unsupported,  and  are  neglected  and  disregarded  with  im- 
punity; in  short,  they  think  the  council  of  Trent  was  more  careful  to 
subserve  the  interests  of  the  papal  dominion,  than  the  general  interests 

of  the  Christian  church Of  the  multitude  of  vain  and  useless 

ceremonies  wish  which  the  Romish  public  worship  abounded,  the  wis- 
dom of  the  pontiffs  would  suffer  no  diminution,  notwithstanding  the  best 
men  wished  to  see  the  primitive  simplicity  of  the  church  restored. 
On  the  other  regulations  and  customs  of  the  people  and  the  priests, 
some  of  which  were  superstitious  and  others  absurd,  the  bishops  assem- 
bled at  Trent,  seem  to  have  wished  to  impose  some  restrictions;  but 
the  state  of  thing:',  or  rather  I  might  say,  either  the  policy  or  the  neg- 
ligence of  the  Romish  court  and  clergy,  opposed  their  designs.  Hence 
in  those  countries  where  nothing  is  to  be  feared  from  the  heretics,  as  in 
Italy,  Spain,  and  Portugal,  such  a  mass  of  corrupt  superstitions  and 
customs  and  of  silly  regulations  obscures  the  few  and  feeble  rays  of 
Christian  truth  yet  remaining,  that  those  who  pass  into  them  from  the 
more  improved  countries  feel  as  if  they  had  got  into  midnight  darkness. 
Nor  are  the  other  countries,  which  from  the  proximity  of  the  heretics 
or  their  own  good  sense  are  somewhat  more  enlightened,  free  from  a 
considerable  share  of  corruptions  and  follies.  If  to  these  things,  we 
add  the  pious  or  rather  the  impious  frauds  by  which  the  people  in  many 
places  are  deluded  with  impunity,  the  extreme  ignorance  of  the  mass 
of  the  people,  the  devout  farces  that  are  acted,  and  the  insipidity  and 
the  puerilities  of  their  public  discourses,  we  must  be  sensible,  that  it  is 
sheer  impudence  to  affirm  that  the  Romish  religion  and  ecclesiastical 
discipline  have  been  altogether  corrected  and  reformed,  since  the  time 
of  the  council  of  Trent." 

It  may  be  added,  that  two  extended  histories  of  the  council 
of  Trent  have  been  written ;  the  first,  which  has  been  trans- 
lated into  English,  written  by  Father  Paul  Sarpi.  and  some- 
times displaying  a  feeling  hostile  to  the  court  of  Rome ;  the 


ECUMENICAL  COUNCILS.  227 

second,  written  by  Cardinal  Sforza  Pallavicino,  and  perfectly 
Submissive  to  the  see  of  Rome. 

More  than  three  centuries  now  passed  away  without  another 
ecumenical  council ;  but  on  the  29th  of  June,  1867,  when  about 
500  prelates  were  assembled  in  Rome  to  celebrate  the  centenary 
of  St.  Peter's  martyrdom,  pope  Pius  IX.  publicly  and  officially 
announced  his  intention  to  convene  such  a  council  at  as  early 
a  day  as  circumstances  would  allow.  On  the  29th  of  June, 
1868,  he  issued  his  bull  of  convocation,  the  essential  part  of 
which  is  as  follows : 

"  Relying  and  renting  on  the  authority  of  Almighty  God  himself, 
the  Father,  Son,  and  Holy  Ghost,  and  of  the  blessed  apostles  Peter 
and  Paul,  which  we  also  exercise  on  earth,  we, with  the  counsel  and 
consent  of  our  venerable  brethren  the  Cardinals  of  the  Holy  Roman 
church,  by  these  letters  proclaim,  announce,  convoke,  and  appoint  a 
sacred  ecumenical  and  general  council  to  be  held  in  this  holy  city  of 
Rome,  in  the  coming  year  1869,  in  the  Vatican  basilica;  to  commence 
on  the  8th  day  of  the  month  of  December,  sacred  to  the  Immaculate 
Conception  of  the  Virgin  Mary,  Mother  of  God ;  to  be  continued,  and, 
by  the  help  of  God,  completed  and  finished  for  his  glory  and  for  the 
salvation  of  all  Christian  people.  And  we  therefore  will  and  command 
that,  from  every  place,  all  our  venerable  brethren,  the  patriarchs,  arch- 
bishops, and  bishops,  also  our  beloved  sons,  the  abbots,  and  all  others 
to  whom  by  right  or  by  privilege  power  has  been  granted  to  sit  in  gen- 
eral councils  and  to  declare  their  opinions  in  the  same,  shall  come  to  this 
ecumenical  council  convoked  by  us;  requiring,  exhorting,  admonishing, 
and  no  less  enjoining  and  strictly  commanding  them,  in  virtue  of  the  oath 
which  they  have  taken  to  us  and  to  this  Holy  See,  and  of  holy  obedience, 
and  under  the  penalties  commonly  enacted  and  set  forth  by  law  or 
custom  in  the  celebration  of  councils  against  those  who  do  not  come, 
that  they  be  fully  bound  to  be  present  and  to  take  part  in  this  sacred 
council,  unless  they  chance  to  be  prevented  by  just  impediment,  which, 
however,  they  must  prove  to  the  synod  through  their  legitimate  proxies." 

The  pope  also  issued,  September  8, 1868,  "  letters  apostolic 
to  all  bishops  of  churches  of  the  Eastern  rite  not  in  communion 
with  the  apostolic  see,"  beseeching,  admonishing,  and  press- 
ingly  exhorting  them  to  come  to  this  ecumenical  council  as 


228  ECUMENICAL  COUNCILS. 

their  ancestors  came  to  the  2d  council  of  Lyons  (1274)  and 
to  the  council  of  Florence  (1438).  And  on  the  13th  of  Septem- 
ber, 1868,  there  followed  "letters  apostolic  of  his  holiness  Pope 
Pius  IX.  to  all  Protestants  and  other  non-Catholics,"  addressing 
them  as  "  those  who,  while  they  know  the  same  Jesus  Christ  as 
the  Redeemer,  and  glory  in  the  name  of  Christian,  yet  do  not 
profess  the  true  faith  of  Christ,  nor  hold  to  and  follow  the 
communion  of  the  Catholic  church,"  and  exhorting  them  thus : 

"  Let  all  those,  then,  who  do  not  profess  the  unity  and  truth  of  the 
Catholic  church,  avail  themselves  of  the  opportunity  of  this  council, 
in  which  the  Catholic  church,  to  which  their  ancestors  belonged,  affords 
a  new  proof  of  her  close  unity  and  her  unconquerable  vitality,  and  let 
them  satisfy  the  longings  of  their  hearts,  and  free  themselves  from  that 
state  iii  which  they  cannot  be  assured  of  their  own  salvation.  Let 
them  continually  offer  fervent  prayers  to  the  God  of  mercy  that  He 
will  throw  down  the  wall  of  separation,  scatter  the  darkness  of  error, 
and  lead  them  back  to  the  bosom  of  our  holy  mother  the  church,  in 
whom  their  fathers  found  the  healthful  waters  of  life,  in  whom  alone 
the  whole  teaching  of  Jesus  Christ  is  preserved  and  handed  down,  and 
the  mysteries  of  heavenly  grace  dispensed.  For  ourself,  to  whom  the 
same  Christ  our  Lord  has  confided  the  charge  of  the  Supreme  Apos- 
tolic ministry,  and  who  must,  therefore,  fulfill  most  earnestly  all  the 
offices  of  a  good  pastor,  and  love  with  a  fatherly  love  and  embrace  in 
our  charity  all  men,  wherever  scattered  over  the  earth,  we  address 
these  letters  to  all  Christians  separated  from  us,  and  we  again  and 
again  exhort  and  conjure  them  speedily  to  return  to  the  one  fold  of 
Christ." 

Of  course,  in  these  letters  the  Roman  pontiff  assumes  his  own 
infallibility,  since  formally  declared  ;  the  truth  and  unchangea- 
bleness  of  the  Roman  Catholic  church  as  the  sole  authorized 
depositary  of  the  faith  and  salvation  of  the  Gospel ;  and  the 
consequent  necessity  that  all  who  are  not  in  communion  with, 
and  submission  to,  the  see  of  Rome  must  be  regarded  and 
treated  altogether  as  errorists  and  heretics,  and  must  them- 
selves make  all  the  concessions  and  do  all  the  repenting  ante- 
cedent to  reconciliation  with  him  who  claims  to  be  the  vicar  of 


ECUMENICAL  COUNCILS.  229 

Jesus  Christ  upon  the  earth,  and  who,  sitting  in  majesty  and 
authority  upon  his  pontifical  throne,  with  outstretched  hands 
awaits  most  eagerly  the  return  of  "  erring  sons  to  the  Catholic 
church."  Few  Greeks  or  Protestants  appear  to  have  embraced 
this  opportunity  to  become  reconciled  to  the  Roman  pontiff 
and  his  Catholic  church ;  while  some  ecclesiastical  bodies  as 
well  as  individuals  among  those  thus  addressed,  have  given 
formal  answers  much  more  argumentative  and  reprehensive 
and  justificatory  than  submissive  or  repentant.  Thus  the  com- 
mittee of  the  Presbyterian  General  Assemblies  in  the  United 
States,  representing  5000  ministers  and  half  a  million  of  church 
members,  answered  by  affirming  their  positive  belief  in  the 
Apostles'  Creed  and  the  doctrinal  decisions  of  the  first  six  gen- 
eral councils ;  denying  their  being  either  heretics  or  schismat- 
ics ;  refusing  to  accept  the  pope's  invitation,  on  account  of 
holding  the  principles  for  which  both  the  Council  of  Trent  pro- 
nounced our  fathers  accursed,  and  the  church  of  Rome  still 
utters  its  anathema,  the  most  important  of  these  principles  being 
— (1)  That  the  word  of  God  is  the  only  infallible  rule  of  faith 
and  practice ;  (2)  The  right  of  private  judgment;  (3)  The 
universal  priesthood  of  believers  ;  (4)  A  denial  of  the  perpe- 
tuity of  the  apostleship ;  referring  also  to  the  leading  doctrines 
of  the  Roman  Catholic  church,  "  which  Protestants  believe  to 
be  not  only  unscriptural,  but  contrary  to  the  faith  and  practice 
of  the  early  Church ;"  and  closing  with  these  plain  and  kindly 
words  : 

"  While  loyalty  to  Christ,  obedience  to  the  Holy  Scriptures,  consist- 
ent respect  for  the  early  councils  of  the  Church,  and  the  firm  belief 
that  '  pure  religion  is  the  foundation  of  all  human  society,'  compel  us 
to  withdraw  from  fellowship  with  the  Church  of  Rome  ;  we,  neverthe- 
less, desire  to  live  in  charity  with  all  men.  "We  love  all  who  love  our 
Lord  Jesus  Christ  in  sincerity.  We  cordially  recognize  as  Christian 
brethren  all  who  worship,  trust  and  serve  Him  as  their  God  and  Sa- 
vior according  to  the  inspired  Word.  And  we  hope  to  be  united  in 
heaven  with  all  who  unite  with  us  on  earth,  in  saying,  '  Unto  Him 


230  ECUMENICAL  COUNCILS. 

who  loved  us,  and  washed  us  from  our  sins  in  His  blood,  and  halh  made 
us  kings  and  priests  unto  God ;  to  Him  be  glory  and  dominion  forever 
and  ever.  Amen.'" 

Appended  to  the  encyclical  letter  issued  by  pope  Pius  IX., 
December  8,  1864,  in  respect  to  the  "wicked  errors"  of  our 
times,  is  a  "  Syllabus  [=  catalogue  or  list]  of  the  principal 
errors  of  our  time  pointed  out  in  the  Consistorial  Allocutions, 
Encyclical  and  other  Apostolical  Letters  of  pope  Pius  IX.,"  and 
enumerating,  under  10  general  heads  or  sections,  80  of  these 
errors.  These  10  sections  of  errors  are  entitled,  "  I.  Panthe- 
ism, Naturalism,  and  Absolute  Rationalism ;"  "  II.  Moderate 
Rationalism;"  "III.  Indifferentism, Toleration ;"  "IV.  Social- 
ism, Communism,  Secret  Societies,  Bible  Societies,  Clerico- 
liberal  Societies;"  "V.  Errors  respecting  the  Church  and  her 
Rights ;"  "  VI.  Errors  of  Civil  Society,  as  much  in  themselves 
as  considered  in  their  relations  to  the  church  ;"  "VII.  Errors 
in  Natural  and  Christian  Morals  ;"  "  VIII.  Errors  as  to  Chris- 
tian Marriage ;"  ''  IX.  Errors  regarding  the  Civil  Power  of 
the  Sovereign  Pontiff;"  "X.  Errors  referring  to  Modern  Lib- 
eralism." Some  of  the  specifications  under  these  general  heads 
have  respect  to  religious  freedom,  the  separation  of  Church  and 
State,  the  civil  contract  of  marriage,  education  outside  of  the 
control  of  the  Roman  Catholic  church,  the  conflict  between 
civil  law  and  the  spiritual  authority  of  the  Church,  the  immuni- 
ties of  the  clergy,  the  cessation  of  the  pope's  temporal  power,  &c. 

Said  the  British  "  Quarterly  Review"  of  the  Vatican  coun- 
cil, before  it  met : 

"  Its  preface  and  programme  are  contained  in  the  Encyclical  of  1864. 
. . .  The  council  is  simply  a  coup  cFeglise  [= church -stroke]  of  the  Ultra- 
montanists.  It  is  a  Jesuit  plot;  and  the  audacious  men  who  take  the  lead 
in  it  reckon  before  everything  to  make  use  of  it  against  the  Liberals. 
It  is  not  modern  impiety  that  they  trouble  themselves  about,  for  they 
know  perfectly  well  that  its  abettors  but  mock  at  their  anathemas ;  it  is  the 
liberal  tendency  in  the  bosom  of  their  own  Church  which  engrosses  their 
energies ;  it  is  this  which  they  hope  to  crush.  Possibly  they  may  suc- 
ceed ;  only,  that  which  they  thus  think  to  destroy,  may  perhaps  burst 


ECUMENICAL  COUNCILS.  231 

its  bonds,  and  be  marshaled  once  more  outside  the  narrow  limits  within 
which  they  had  thought  to  stifle  it.     There  is  their  supreme  danger." 

"  The  Press  and  St.  James  Chronicle  "  said  about  the  same 
time: 

"  What  is  the  moving  spring  of  this  catena  [=  chain]  of  events  ? 
Most  assuredly  it  is  the  spirit  of  Ultramontanism  prompted,  guided, 
and  promoted  by  the  order  of  the  Jesuits.  If  they  can  only  obtain  this 
grand  object,  they,  no  doubt,  consider  they  are  safe,  can  never  be  again 
anathematized  or  suppressed  by  any  pope,  and  that  no  ecumenical 
council  can  again  be  held  to  disturb  the  method  of  things  which  they 
will  have  established.  It  is  plain  it  was  by  this  order  that  the  declara- 
tion of  the  dogma  of  the  Immaculate  Conception  was  effected.  This 
was  the  first  great  step,  aiming  at  spiritual  supremacy  over  the  con- 
science.— The  second  was  the  encyclical  and  syllabus,  claiming  tempo- 
ral power  over  kings  and  nations ;  and  the  third,  yet  to  come,  is  to 
combine  both  in  one  infallible  and  irresponsible  head." 

A  Protestant  also  remarked,  that  it  was  a  shrewd  thing  to 
bring  all  the  prelates  of  the  Roman  Catholic  church  together  in 
Rome,  and  there — all  reporters  being  excluded,  and  the  bishops 
pledged  to  secrecy — to  concert  measures  for  action.  Every 
Roman  Catholic  bishop  throughout  the  world,  be  it  remembered, 
has  to  report  to  the  central  authority  the  state  of  his  diocese  ; 
jurists  in  Rome,  it  is  whispered,  have  been  busy  studying  the 
laws  of  the  American  states  to  find  and  make  opportunities  for 
the  benefit  of  the  Church ;  and  all  may  be  assured,  that  what- 
ever keen-sightedness  and  worldly  wisdom  and  long  experience 
would  suggest  as  desirable  or  expedient,  would  at  such  a  time 
and  in  such  circumstances  be  sought  out  and  effectually  taught 
to  those  bishops  in  America  or  elsewhere  who  have  both  the 
will  and  the  power  to  subserve  the  interests  of  the  papal  see. 
The  professed  object  of  the  council  may  be  made  very  prominent ; 
and  yet  its  actual  result  may  be  something  very  different,  which 
Protestants  little  suspected. 

In  addition  to  the  preparations  which  had  been  made  by  the 
pope  in  former  years  by  encyclicals  and  other  public  manifesta- 
tions of  his  desires  and  expectations,  things  were  carefully  "  cut 


232  ECUMENICAL   COUNCILS. 

and  dried"  for  the  council  in  the  following  way,  according  to 
"  The  Catholic  World,"  for  February  and  March,  1870 : 

"  Five  Committees,  formed  of  Roman  and  foreign  theologians,  each 
under  the  presidency  of  a  cardinal,  have  for  nearly. a  year  and  a  half 
been  engaged  in  an  exhaustive  study  of  the  subjects  most  likely  to  come 
up.  Their  dissertations  and  essays  on  such  points  have  been  printed 
for  the  private  use  of  the  bishops,  and  being  up  to  the  day,  must  be  of 
great  use,  and  will  naturally  aid  much  in  expediting  business. 

"  On  December  2d,  the  Holy  Father  delivered  to  the  bishops  then 
in  Rome  [about  500],  assembled  in  the  Sixtine  Chapel,  an  allocution 
in  preparation  for  the  council :  and  they  received  printed  copies  of  an 
apostolical  letter,  dated  November  27th,  settling  some  matters  for  the 
good  order  of  the  council  and  the  dispatch  of  business  ....  There 
are  10  chapters  in  it.  ... 

"  Chapter  i.  reiterates  the  laws  of  the  church,  and  enjoins  on  all  the 
duty  of  living  piously,  and  of  carefully  maintaining  an  exemplary  de- 
meanor  

"  Chapter  ii.  is  as  follows  :  '  Although  the  right  and  duty  of  propos- 
ing the  matters  to  be  treated  in  the  Holy  Ecumenical  Council,  and  of 
asking  the  judgments  of  the  fathers  on  them,  belongs  only  to  us  and 
this  apostolic  see,  yet  we  not  only  desire,  but  we  exhort,  that  if  any 
among  the  fathers  of  the  council  have  anything  to  propose  which  they 
believe  will  tend  to  the  general  benefit,  they  shall  freely  propose  it. 
However,  as  we  clearly  perceive  that  this,  unless  it  be  done  in  proper 
time  and  mode,  may  seriously  disturb  the  necessary  order  of  the  busi- 
ness of  the  council,  we  direct  that  such  proposals  be  offered  in  this 
mode,  to  wit:  1.  Each  one  must  be  put  in  writing,  and  be  directly  de- 
livered to  a  special  congregation  [=committee]  composed  of  several  car- 
dinals and  fathers  of  the  council,  to  be  appointed  by  us.  2.  It  must 
regard  the  general  welfare  of  the  church,  not  the  special  benefit  of  only 
this  or  that  diocese.  3.  It  must  set  forth  the  reasons  for  which  it  is 
held  useful  and  opportune.  4.  It  must  not  run  counter  to  the  constant 
belief  of  the  church,  and  her  inviolable  traditions.  The  said  special 
congregation  shall  diligently  weigh  the  propositions  delivered  to  it,  and 
shall  report  to  us  their  recommendation  as  to  the  admission  or  exclu- 
sion of  them,  in  order  that,  after  mature  deliberation,  we  may  decide 
whether  or  not  they  shall  be  placed  before  the  council  for  discussion.' 
We  may  say  here  that  this  special  committee  has  been  appo'n  ed,  and 


ECUMENICAL  COUNCILS.  233 

is  composed  of  12  cardinals  and  14  prelates.  Of  the  cardinals  5  are 
usually  resident  in  Rome,  3  are  from  sees  in  Italy,  1  is  French,  1 
Spanish,  1  German,  and  1  (Cardinal  Cullen)  from  Ireland.  Of  the 
prelates,  2  are  patriarchs  from  the  East,  1  is  French,  2  Spanish,  4 
Italians,  1  South  American,  1  (Archbishop  Spalding  [of  Baltimore]) 
from  the  United  States,  1  Mexican,  1  English,  1  Belgian,  and  1  Ger- 
man. This  committee  is  thus  an  admirable  synopsis,  as  it  were,  of  the 
entire  council.  Their  duties  may  hereafter  be  delicate  and  responsi- 
ble. So  far,  we  believe,  they  have  not  been  called  on  to  act.  .  .  . 

"  Chapter  iii.  charges  all  to  keep  silence  on  the  matters  under  dis- 
cussion. ...  i 

"  Chapter  iv.  declares  that  the  seats  shall  be  occupied  according  to 
grades  of  the  hierarchy,  and  seniority  of  promotion.  .  .  . 

"  Chapters  v.  and  vii.  set  forth  that,  for  the  rapid  furthering  of 
business,  there  shall  be  six  other  standing  committees,  the  members  of 
all  of  which  shall  be  elected  by  ballot  in  the  council:  1.  On  excuses 
for  non-attendance,  or  for  leave  of  absence,  to  consist  of  5  members. 

2.  On  grievances  and  complaints,  likewise  to  consist  of  5  members. 

3.  On  matters  of  faith,  to  consist  of  24  members.     4.  On  matters  of 
discipline,  with  24  members.     5.  One  on  regular  orders,  with  24  mem- 
bers ;  and  6.  One  on  oriental  rites  and  on  missions,  to  consist  of  24 
members.     These  last  four  committees,  or  '  deputations/  as  they  are 
termed,  will  be  presided  over  each  by  a  cardinal,  to  be  appointed  by 
the  pope. 

"Chapter  vi.  appoints  the  officers  and  attendants  required  in  the 
council.  Prince  John  Colonna  and  Prince  Dominic  Orsini  are  ser- 
geants -at-arms.  .  .  .  The  Right  Rev.  Joseph  Fessler,  of  Germany,  is 
named  secretary  of  the  council,  with  an  under-secretary  and  2  assist- 
ants. 7  notaries  are  named,  and  8  scrutatores  or  tellers,  for  receiving 
and  counting  the  votes.  Among  these  last  is  Monsignor  Nardi,  well- 
known  to  the  foreign  visitors  to  Rome.  The  promoters,  masters  of 
ceremony,  and  ushers  are  also  named  in  this  chapter.  .  .  . 

**  Other  chapters  .  .  .  make  known  some  points  of  order  to  be  ob. 
served  in  the  religious  exercises  of  the  public  sessions  and  the  general 
congregations  ;  and  enjoin  on  the  bishops  attending  the  council  to  remain 
until  the  close  of  it,  forbidding  any  one  to  depart  before  such  close,  save 
with  regular  leave  of  absence,  duly  applied  for  and  obtained.  .  .  . 

"  Finally,  the  sovereign  pontiff,  who  would  preside  in  person  only  in 
the  solemn  sessions,  designated  5  cardinals  who,  in  his  name  and  by  his 


234  ECUMENICAL  COUNCILS. 

authority,  would  preside  in  the  general  congregations.  They  were 
cardinals  de  Reisach,  de  Luca,  Bizzarri,  Bilio,  and  Capalti.  [The 
death  of  cardinal  de  Reisach  and  the  appointment  of  cardinal  de  Angelis 
to  fill  the  vacancy,  were  announced  in  the  congregation  of  January  3d, 
1870.] 

"  The  apostolic  letter  also  set  forth  how  the  several  committees  of 
theologians  had  prepared  schemata,  or  draughts,  as  we  would  term 
them,  on  various  points  belonging  to  the  general  purposes  of  the  coun- 
cil. The  Holy  Father  declared  that  he  had  abstained  from  giving  to 
these  draughts  any  sanction  of  approval.  They  would  be  placed  in  the 
hands  of  the  bishops  for  their  serious  study  and  for  their  discussion, 
(integra  integre)  freely  and  as  to  every  part." 

The  sessions  of  the  council  were  held  in  the  north  transept 
of  St.  Peter's — a  part  about  175  feet  in  length  and  95  feet  in 
breadth  being  separated  from  the  rest  of  the  church  by  exquis- 
itely colored,  but  temporary,  partition-walls  closing  the  arches 
on  the  north  aisle  and  extending  across  the  space  between  the 
two  great  pillars  which  support  the  north  side  of  the  dome. 
The  pontiff's  throne  was  placed  under  a  draped  canopy  and 
above  a  raised  platform  in  the  semicircular  apsis  which  forms 
the  very  northern  extremity  of  the  transept.  On  each  side  of 
him,  but  a  little  less  elevated,  were  placed  the  cardinals,  on 
seats  covered  with  red  damask,  with  kneeling-stands  before 
them  capable  of  being  changed  into  writing-desks.  Before  the 
cardinals,  but  a  little  lower,  sat  the  patriarchs,  on  seats  cov- 
ered with  purple.  On  14  rows  of  high-backed  benches  running 
the  remaining  length  (about  f)  of  the  hall  and  rising  as  they 
recede,  7  on  each  side,  from  the  central  or  front  rows,  sat  the 
bishops,  each  with  his  seat  numbered  and  covered  with  green- 
ish Brussels  tapestry,  and  Jiis  table  suspended  by  hinges  from 
the  back  of  the  bench  before  him.  Seats  for  secretaries  and 
other  officials  were  placed  here  and  there  on  the  floor ;  and  30 
or  40  feet  from  the  large  entrance-door  at  the  south  end  of  the 
council-hall  in  the  central  space  between  the  front  rows  of 
bishops'  seats  was  a  temporary  altar  for  masses.  Several 
galleries  opening  through  the  wall  were  for  the  singers  of  the 


ECUMENICAL  COUNCILS.  235 

Sistine  choir,  sovereigns  and  members  of  royal  families,  am- 
bassadors, and  theologians.  The  hall  was  ornamented  with 
a  large  painting  of  the  descent  of  the  Holy  Ghost,  with  paint- 
ings of  the  Apostles'  council  at  Jerusalem,  and  of  the  three 
councils  of  Nice,  Ephesus,  and  Trent,  with  medallion  paintings 
of  22  popes  connected  with  ecumenical  councils,  and  colossal 
figures  of  the  4  great  doctors  of  the  church,  Ambrose,  Augus- 
tine, Jerome,  and  Chrysostom.  As  the  large  council-hall  was 
150  feet  high,  and  was  therefore  but  partially  separated  from 
the  rest  of  St.  Peter's  by  the  partition,  50  feet  high,  at  the 
south  end,  it  was  found  after  the  council  met  in  it  that  only 
the  strongest  and  clearest  voices  could  fill  it  and  be  understood, 
so  that  discussion  was  altogether  impossible.  But  this  diffi- 
culty was  remedied  for  the  congregations  or  meetings  for  dis- 
cussion, which  the  pope  does  not  attend,  by  putting  in  a  new  and 
light  partition  so  as  to  cut  off  the  altar  and  half  of  the  bishops' 
seats,  removing  the  prelates  who  occupied  these  seats  to  other 
temporary  seats  in  the  central  space  and  on  the  platform,  tak- 
ing away  the  pope's  throne  and  placing  a  temporary  altar  for 
mass  there,  and  stretching  an  awning  across  the  hall.  For 
the  solemn  sessions,  in  which  the  pontiff  presided,  the  couiicil- 
hall  was  restored  to  its  full  size. 

The  expenses  of  the  council  were  met  by  "  Peter's  pence  " 
(see  Chap.  XXI.)  or  contributions  from  the  faithful  of  all 
countries.  It  is  said  that  150  or  200  poor  bishops  were  pro- 
vided for  gratuitously  as  guests  of  the  Holy  Father. 

This  enthusiastic  description  of  the  opening  of  the  council 
is  also  from  "  The  Catholic  World,"  whose  editor,  Rev.  I.  T. 
Hecker,  was  in  Rome  at  the  time  : 

"  The  morning  of  December  8th  dawned Although  the  clouds 

were  hanging  low  and  heavy,  and  the  air  was  filled  with  mist,  and  at 

times  the  rain  poured  down, by  six  A.  M.,  tens  of  thousands  were 

wending  their  way to  St.  Peter's ;  and  by  seven,  every  eligible 

portion  of  the  floor  of  the  vast  basilica  was  crowded.  At  half-past  seven, 
the  cardinals,  archbishops,  and  bishops  began  to  gather  in  the  Vatican 
Palace,  where  they  robed,  putting  on  white  copes  and  mitres,  and  then 
passed  to  the  great  hall  at  the  front,  and  immediately  over  the  vestibule 


236  ECUMENICAL  COUNCILS. 

of  St.  Peter's.  Here  the  masters  of  ceremony  assigned  to  each  one 
his  proper  place,  and  they  awaited  the  coming  of  the  sovereign  pontiff. 
"  Punctual  to  the  moment,  he  appeared.  All  knelt  in  prayer.  In 
a  clear  and  sonorous  voice  he  intoned  the  Veni  Creator  Spiritus.1  The 
choir  took  up  the  strain,  the  bishops  arose,  and  commenced  to  move  in 
procession  back  to  the  Vatican  Palace,  through  the  ducal  hall,  down 
the  unequalled  Scala  JRegia,  and  into  the  vestibule  of  St.  Peter's. 
Along  the  line  the  voice  of  chanting  was  heard.  Without,  the  air  was 

filled  again  with  the  sound  of  bells  and  the  booming  of  cannon 

The  prelates  marched  two  and  two,  each  one  attended  by  his  chaplain. 
It  was  a  procession  such  as  the  world  has  seen  but  once  before,  and 
that  six  hundred  years  ago,  at  the  Second  Council  of  Lyons.  First 
came  the  cross,  surrounded  with  burning  lights  and  clouds  of  incense 
from  the  censers,  and  a  group  of  ecclesiastics  attached  to  the  Vatican 
and  to  St.  Peter's.  On  came  the  long  white  line  of  mitred  abbots, 
bishops,  archbishops,  primates,  patriarchs,  and  cardinals,  slowly  moving, 
joining  in  the  chanted  hymn,  or  else  with  subdued  voices  reciting 
psalms  and  prayers.  The  hall,  the  grand  stairway,  and  the  vestibule 
were  packed  by  thousands  who  despaired  of  being  able  to  enter  the 
church,  and  hoped  at  least  to  look  on  the  procession.  All  eyes  seemed 
to  scrutinize  the  line  of  prelates  with  reverent  curiosity.  Some  in 
the  line  had  not  yet  lost  the  smoothness  of  their  cheeks.  They  had 
not  yet  closed  their  eighth  lustre.*  The  great  majority  had  passed 

the  half-century  of  life Many  of  them,  too,  far  more  than  the 

younger  ones,  were  aged  and  venerable  prelates,  who,  like  the  rest, 

had  come  at  the  summons  of  the  chief  pastor The  spectators, 

of  every  nation,  looked  to  recognize  the  bishops  each  of  his  own  land. 
They  pointed  out  and  whispered  to  each  other  the  names  of  those  who 
had  won  for  themselves  a  world-wide  reputation  in  the  church,  and 
looked  with  special  attention  on  the  oriental  prelates,  scattered  here 
and  there  through  the  line,  robed,  not  like  those  of  the  Latin  rite,  in 
unadorned  white  copes  and  white  linen  mitres,  but  in  richly  ornamented 
chasubles  or  copes  of  oriental  fashion,  glittering  with  gold  and  precious 
stones  and  bright  colors,  and  wearing  on  their  heads  tiaras  radiant 
with  gems.  On  they  passed,  Italians,  Greeks,  Germans,  Persians, 

1  Literally,  "Come,  Creator  Spirit,"  a  hymn  of  invocation  to  the  Holy  Spirit, 
which  Ixjgins  thus. 

2  As  a  lustrum  or  lustre  is  a  period  of  5  years,  the  close  of  the  8th  lustre  is  the 
end  ot  the  40th  year. 


ECUMENICAL  COUNCILS.  237 

Syrians,  Hungarians,  Spanish  and  Copt,  Irish  and  French,  Scotch  and 
Brazilian,  Mexican  and  English,  American  and  Chinese,  Canadian 
and  South  American  and  Australian ;  abbots,  bishops,  archbishops, 
primates,  and  patriarchs. 

"  Next  came  the  cardinals — the  senate  of  the  church.  .  .  . — Antonelli, 
Bilio,  Bonnechose,  Cullen,  Schwartzenberg,  Hohenlohe,  Banabo,  Pitra, 
Patrizi — every  one  seemed  worthy  of,  and  to  receive,  special  homage 
as  they  slowly  moved  on. 

"  But  even  they  were  forgotten  as  the  Holy  Father  approached. 
Surrounded  by  his  chaplains  and  attendants,  by  Swiss  guards  in  their 
picturesque  costume,  designed,  it  is  said,  with  an  eye  to  effect,  by 
Michael  Angelo  himself,  and  by  the  Roman  noble  guard  in  their  rich- 
est uniforms,  he  came  borne,  according  to  the  old  Roman  custom  which 
has  come  down  from  the  times  of  the  republic,  in  a  curule  chair, 
such  as  ediles  and  senators  were  borne  in ;  such  as  that  which 
the  convert  Senator  Pudens  appropriated  to  the  Apostle  St. 
Peter,  which  he  and  many  of  his  successors  used,  and  which  is  still 
preserved  with  care  and  veneration  in  St.  Peter's.  [See  Chapters  I. 
and  III.]  Pius  IX.  is,  we  believe,  really  eighty-one  [78]  years  of 
age.  He  is  still  robust,  wonderfully  so  for  that  age.  His  countenance 
beams  still  with  that  paternal  benevolence  which  has  such  power  to 
charm  .  .  .  All  knelt  as  he  was  borne  by,  blessing  them  on  either  side. 
In  his  train  followed  other  attendants  and  the  superiors  of  religious  or- 
ders, who  enter  the  council,  but  are  not  privileged  to  wear  mitres. 
Conspicuous  among  them  was  the  thin,  ascetic,  fleshless  form  of  the 
superior-general  of  the  Jesuits,  in  black — the  little  black  pope,  as  they 
call  him  in  Rome. 

"  Meanwhile  the  head  of  the  procession  has  long  since  reached  the 
grand  portals  of  the  Basilica.  From  the  door  to  the  central  line  of  the 
transept  is  about  four  hundred  feet,  and  the  nave  of  the  church  is  about 
ninety-five  feet  wide.  All  this  space  is  crowded  with  people  standing 
so  jammed  together  that  there  is  not  room  to  kneel,  if  one  wished.  Back 
on  either  side,  under  the  broad  arches,  and  into  the  side  aisles,  the  vast 
mass  of  humanity  extends.  . .  .  Guards  had  kept  free  for  the  procession 
a  passage-way  through  the  crowd,  from  the  door  to  the  main  altar. 
Up  this  lane  the  bishops  walked  with  uncovered  heads,  for  the  blessed 
sacrament  was  exposed  on  the  altar.  Kneeling  a  moment  in  adora- 
tion, they  arose,  and,  turning  to  the  right,  passed  into  the  space  set 
aside  and  prepared  for  the  council-hall.  To  each  one,  as  he  entered, 
his  proper  place  was  assigned  by  the  masters  of  ceremony.  The  great- 


238  ECUMENICAL  COUNCILS. 

er  part  were  so  placed,  when  a  fuller  burst  of  the  choir  told  us  that  the 
Holy  Father  had  reached  the  portals  of  the  church,  had  been  received 
by  the  chapter  of  canons,  and  was  entering.  He  left  the  curule  chair 
and  doflfed  his  mitre ;  for  a  greater  than  he  is  here  enthroned,  and  even 
the  pope  must  walk  with  uncovered  head.  He,  and  the  cardinals  with 
him,  knelt  at  the  main  altar  as  the  bishops  had  done,  and  waited  until 
the  last  strophe  of  the  hymn,  Veni  Sancte  Spiritus  [=  Come,  Holy 
Spirit],  was  finished  by  the  choir.  He  arose,  chanted  the  versicle  and 
prayer  to  the  Holy  Ghost,  and  then,  preceded  by  the  cardinals,  also 
entered  the  council-hall.  They  passed  each  to  his  proper  place,  the 
pontiff  to  a  prie  Dieu  [=  'pray  God,'  a  kneeling-desk],  prepared  for 
for  him  in  the  middle,  to  await  the  commencement  of  the  high  mass.  .  . 

"  The  pontifical  high  mass  should  have  been  celebrated  by  Cardinal 
Mattei,  the  dean  of  the  body.  But  his  age  and  infirmities  are  too 
great  to  permit  so  great  an  exertion.  Accordingly,  the  next  in  rank, 
Cardinal  Patrizi,  took  his  place,  and  was  the  celebrant.  The  pontiff 
approached  the  altar  with  him,  recited  the  Jadica  [=' Judge,'  i.e., 
Psalm  xliii  ]  and  the  Confiteor  [=  'I  confess,'  the  confession  of  sin 
to  God,  to  the  Virgin  Mary,  &c.],  and  then  retired  to  his  own  seat, 
and  the  cardinal  ascended  to  the  altar,  and  continued  the  mass.  The 
music  was  that  of  Palestrina,  executed  by  the  papal  choir  as  they  alone 
can  sing,  and  without  any  instrumental  accompaniment.  Such  voices 
as  theirs  need  none.  Just  before  the  last  gospel,  a  portable  pulpit  was 
brought  out  near  the  altar ;  Monsignor  Passavalli,  archbishop  of  Iconi- 
um,  ascended  it,  wearing  cope  and  mitre,  and  preached  the  introductory 
sermon.  It  was  in  Latin — the  language  of  the  council — and  occupied 
just  40  minutes.  It  has  since  been  published,  and  the  reader  will  not 
fail  to  recognizj  and  admire  the  eloquence  and  fervor  of  his  thoughts 
and  the  eleganc-e  of  his  Latinity.  But  no  pages  can  give  an  idea  of  the 
clear,  ringing  voice,  the  musical  Italian  intonations,  and  the  dignified 
and  impressive,  almost  impassioned,  gesture  of  the  truly  eloquent  Capu- 
chin. The  sermon  over,  the  pope  gave  the  solemn  blessing,  the  Gospel 
of  St.  John  [John  1  :  1 — 14]  was  recited,  and  the  mass  was  over. 

*•  The  altar  being  now  clear,  the  attendants  brought  in  a  rich,  throne- 
like  stand,  and  placed  it  on  the  altar  in  the  centre.  Monsignor  Fess- 
ler,  secretary  of  the  council,  attended  by  his  assistant,  brought  in  pro- 
cession a  large  book  of  the  Gospels,  elegantly  bound,  and  reverently 
placed  it  on  the  throne.  .  .  . 

"  The  Holy  Father  then  assumed  his  full  pontifical  robes.     The  car- 


ECUMENICAL  COUNCILS.  239 

dinals  and  all  the  prelates,  in  their  proper  order,  then  approached,  one 
by  one,  to  pay  him  homage,  kissing  his  hand  or  the  stole  he  wore. 
Their  numbers  made  it  a  long  ceremony.  .  .  . 

"This  over,  all  knelt  while  the  pontiff  chanted  the  sublime  prayer, 
Adsumus,  Domine  [=  We  are  present,  Lord].  Solemn  and  subdued 
were  the  chanted  amens  of  the  entire  assembly. 

*•  Four  chanters  next  intoned  the  litany  of  the  saints  in  the  well- 
known  varying  minor  strains  of  Gregorian  chant.  Most  impressive 
were  the  responses  made  by  the  united  Voices  of  the  fathers.  But 
when,  at  the  proper  time,  the  pope  rose  to  his  feet,  and,  holding  the 
cross  of  his  authority  in  his  left  hand,  replaced  the  chanters,  and  rais- 
ing his  streaming  eyes  to  heaven,  and  in  his  own  majestic  and  sonorous 
tones,  trembling  just  enough  to  tell  how  deeply  his  great  heart  was 
moved,  thrice  prayed  our  divine  Lord  to  bless,  to  preserve,  to  consecrate 
this  council,  tears  flowed  from  many  an  eye.  All  were  intensely  movedr 
and  not  bishops  alone,  but  the  crowds  of  clergy  outside,  and  thousands 
of  the  laity,  joined,  again  and  again,  in  the  response,  Te  Rogamus,  audi 
nos  [—We  beseech  thee,  hear  us].  Then,  if  never  before,  St.  Peter's 
was  filled  with  the  mighty  volume  of  sound.  .  .  . 

"  The  chanters  resumed,  the  litany  was  terminated,  and  the  pope  re- 
cited the  prayers  that  follow  it  Cardinal  Borromeo  then,  acting  as 
deacon,  chanted  the  Gospel  taken  from  Luke  x.,  narrating  the  mission 
of  the  disciples.  He  used  the  volum3  that  had  been  enthroned  on  the 
altar.  When  he  concluded,  the  volume  was  carried  back  as  before,  and 
reverently  replaced  on  the  throne.  The  assembly  were*  seated,  and  the 
Holy  Father,  himself  seated  and  wearing  his  mitre,  delivered  a  dis- 
course or  allocution,  full,  as  all  his  discourses  are,  of  unction,  and  re- 
plete with  the  thoughts  and  words  of  divine  inspiration. 

"  At  the  conclusion  of  this  discourse  all  knelt,  and  the  Holy  Father 
again  intoned  the  Veni  Creator  Spiritus.  The  choir  took  it  up,  and 
the  members  of  the  council  responded  in  the  alternate  strophes.  The 
pope  sang  the  versicles  and  prayer  that  follow  it,  and  all  again  were 
seated. 

"  The  secretary  now  mounted  the  pulpit  and  read  aloud  the  first  pro- 
posed decree,  "  That  this  Holy  Vatican  Council  be,  and  is  now  opened." 
The  fathers  all  answered  Placet  [=  It  pleases,  i.  e.,  Yes]  ;  the  pope 
gave  his  sanction ;  the  formal  decree  was  passed  and  proclaimed,  and 
the  notaries  instructed  to  make  an  official  record  of  it. 
"  A  second  decree  was  similarly  proposed,  voted,  and  sanctioned,  fix- 


240  ECUMENICAL  COUNCILS. 

ing  the  second  public  session  for  the  festival  of  Epiphany,  January  6th, 
1870.  The  first  general  congregation  was  announced  for  Friday,  De- 
cember 10th,  in  the  same  hall  of  the  council. 

"  This  closed  the  proceedings  of  the  first  public  session,  which  neces- 
sarily were  purely  formal.  The  Holy  Father  arose  and  intoned  the 
solemn  Te  Deum  or  thanksgiving.  The  choir — the  unrivalled  one  of 
the  Sixtine  chapel — took  up  the  strain,  intertwining  the  melody  with 
subdued  but  artistic  harmonies.  The  assembled  bishops,  the  clergy 
without,  thousands  of  the  laity,  familiar  from  childhood  w'.th  the  vary- 
ing strains  of  its  Gregorian  chant,  responded  with  one  accord,  in  the 
second  verse  of  the  grand  old  Ambrosian  hymn.  The  choir  sang  the 
third  verse  as  before,  the  crowd  responded  with  the  fourth,  and  so  on 
they  alternated  to  the  end.  It  is  impossible  to  tell  in  words  the  thril- 
ling power  of  such  a  union  of  voices.  It  moved,  overcame,  subdued 
one.  .  .  . 

"At  half-past  two,  the  Te  Deum  was  finished,  and  the  services 
closed.  The  Holy  Father  unrobed,  and  withdrew  with  his  attendants. 
But  it  was  past  three  ere  all  the  bishops  could  issue  from  the  hall  and 
leave  the  church.  The  crowds  looked  on  as  they  slowly  departed,  their 
own  numbers  long  remaining  seemingly  undiminished." 

At  the  first  general  congregation,  held  December  10th,  Car- 
dinal de  Luca  presiding  and  making  an  address,  the  members 
of  the  council  voted  by  ballot  for  the  two  committees  on  ex- 
cuses and  complaints,  each  consisting  of  five  members.  These 
rotes  were  placed  in  boxes,  and  publicly  sealed  ;  and  a  com- 
mittee, consisting  of  the  senior  patriarch,  the  senior  primate, 
the  senior  archbishop,  the  senior  bishop,  and  the  senior  mitred 
abbot,  was  appointed  to  superintend  the  counting  of  the  votes 
the  next  day,  and  also  to  superintend  the  counting  of  the  votes 
in  future  elections.  Copies  of  the  first  schema  or  draught  on 
doctrinal  matters  were  then  delivered  to  the  bishops.  The 
meeting  was  opened  at  9  o'clock  A.  M.  with  the  mass  of  the 
Holy  Ghost  celebrated  by  one  of  the  prelates  without  music, 
and  this  was  followed  by  the  chief  cardinal's  reading  the  pray- 
ers prescribed  for  the  occasion.  A  concluding  prayer  was  said 
before  the  meeting  was  adjourned. 

At  the  second  general  congregation,  December  14th,  two 


ECUMENICAL  COUNCILS.  241 

documents  from  the  pope  were  distributed  to  the  council ;  one 
on  the  election  of  pontiff  by  the  cardinals  and  the  immediate 
adjournment  of  the  council,  should  there  be  a  vacancy  in  the 
office  during  the  council ;  the  other,  revising  the  censures  and 
penalties  of  the  canon  law,  &c.  (see  Chapter  IV.).  The  coun- 
cil balloted  for  members  of  the  committee  on  matters  of  faith, 
721  members  voting.  Archbishops  Spalding  of  Baltimore,  and 
Alemany  of  San  Francisco,  were  two  of  the  24  members  of  this 
important  committee.  Archbishop  Manning  of  Westminster, 
England,  was  another  member,  and  Cardinal  Bilio  was  ap- 
pointed chairman.  It  is  conceded  that  the  members  of  this 
committee  almost  unanimously  favored  the  decree,  subsequently 
passed,  affirming  the  pope's  supremacy  and  infallibility. 

At  the  third  general  congregation,  December  21st,  the  com- 
mittee on  discipline  was  chosen.  Archbishop  McCloskey  of 
New  York,  and  Bishop  Heiss  of  La  Crosse,-were  the  members 
chosen  from  the  United  States,  and  Cardinal  Caterini  was  ap- 
pointed chairman. 

At  the  fourth  general  congregation,  December  28th,  the  com- 
mittee on  the  religious  orders  was  chosen.  Of  this  Bishop  Ryan 
of  Buffalo  was  the  only  member  chosen  from  the  United  States, 
and  Cardinal  Bizzarri  was  appointed  chairman.  After  the  bal- 
loting, the  discussion  on  the  first  schema  began,  and  was  con- 
tinued on  the  next  day,  also  on  the  3d,  4th,  8th,  and  llth  of 
January.  In  all  85  speakers  addressed  the  council  on  this 
schema,  all  in  Latin,  the  first  speaker  being  Cardinal  Rauscher 
of  Vienna,  the  second  Archbishop  Kenrick  of  St.  Louis,  and 
another  Bishop  Verot  of  Savannah.  All  these  discourses  were 
taken  down  by  the  stenographers  of  the  council,  written  out, 
and  then  referred  with  the  schema  itself  to  the  committee  on 
matters  of  faith  to  make  such  amendments  in  the  schema  as 
might  seem  advisable,  and  again  bring  it  up  before  the  council 
for  consideration  and  ultimate  approval  or*  rejection.  In  the 
mean  time  other  schemata  or  draughts  on  discipline  were  placed 
in  the  hands  of  the  members  of  the  council  to  be  studied  for 

subsequent  discussion  and  action  in  a  similar  way. 
16 


242  ECUMENICAL  COUNCILS. 

The  second  public  session  of  the  council,  in  which  the  pon- 
tiff presided,  was  held  January  6th.  There  was  no  procession, 
yet  the  crowd  in  St.  Peter's,  though  smaller  than  at  the  first 
session,  was  immense.  After  the  mass,  litany,  and  other  pray- 
ers, came  the  special  business  of  the  session — to  make  the 
solemn  profession  of  faith.  This  ceremony  is  thus  described  in 
"The  Catholic  World"  for  March,  1870  : 

"  The  promoters,  approaching  the  holy  father,  knelt  and  asked  that 
this  be  now  done.  He  assented,  and  arose,  and  put  off  his  mitre.  All 
arose,  and  stood  uncovered.  In  his  own  clear,  ringing  voice,  in  tones 
that  filled  the  hall,  and  passed  out  to  the  multiiude  beyond  in  the 
church — so  clear  that  words  could  be  caught  far  off  at  the  other  end  of 
the  transept — he  read  slowly  and  solemnly  the  profession  of  Catholic 
faith,  in  the  form  of  Pius  IV.,  and  seemed  to  lay  special  stress  on  the 
declaration  that  in  his  heart  he  held  and  professed  this  holy  faith,  and 
would  hold  it,  with  God's  blessing,  until  death,  and  concluded,  '  I,  Pius, 
Bishop  of  the  Catholic  church,  so  promise,  vow,  and  swear.  So  help 
me  God,  and  these  holy  gospels,'  and  kissed  the  book  of  gospels.  He 
was  then  seated.  The  prelates  remained  standing  as  before,  while  one 
of  their  number  read,  in  a  clear  voice,  the  same  profession  in  their 
name.  When  he  had  concluded,  the  masters  of  ceremony  placed  a 
book  of  the  gospels  on  the  knees  of  the  pontiff,  and  one  by  one  the 
cardinals  approached,  according  to  their  rank,  and  confirmed  the  pro- 
fession, 'I,  Cons'antine,  Cardinal  Patrizi,  promise,  vow,  and  swear, 
according  to  the  form  just  read.  So  help  me  God,  and  these  holy  gos- 
pels,' and  kissed  the  book.  After  the  cardinals  came  the  patriarchs 
and  primates,  and  then  the  archbishops  and  bishops.  .  .  .  The  prelates 
made  the  profession  each  in  the  liturgical  language  of  his  rite  ;  most, 
of  course,  in  Latin,  some  in  Greek,  and  Syriac,  and  Chaldean,  and 
Arabic,  and  Armenian,  and  Copt,  and  Slavonic This  solemn  cere- 
mony lasted  for  two  hours  and  a  half.  When  it  was  concluded,  the 
Te  Deum  was  intoned,  and  chanted  in  the  old  and  venerable  style  by 
the  choir,  the  bishops,  and  the  assembled  thousands,  and  with  it  closed 
the  second  public  session  of  the  Vatican  council." 

The  29th  general  congregation  was  held  February  22,  1870, 
when  the  discussion  on  the  fourth  schema  on  discipline  was  re- 
ferred, like  the  three  before  it,  to  the  committee  on  matters  of 


ECUMENICAL   COUNCILS.  243 

discipline.  Including  the  7  speeches  of  that  day,  145  speeches 
had  then  been  delivered  before  the  council  on  the  5  schemata 
(1  on  faith,  and  4  on  discipline),  and  nothing  satisfactory  to 
the  council  had  been  matured.  Some  additional  regulations 
were  announced  in  the  congregation  of  the  22d  of  February, 
according  to  which  the  members  of  the  council  who  desired  to 
present  their  views  upon  any  schema  or  to  amend  it  in  any  way, 
were  to  do  this,  not  publicly  in  the  congregation  as  before,  but 
by  writing  out  their  views,  amendments,  &c.,  and  sending  these 
written  statements  to  the  secretary,  who  in  turn  was,  at  the 
expiration  of  the  time  specified,  to  deliver  them  all  to  the  ap* 
propriate  committee,  who  were,  as  before,  to  amend  the  schema, 
if  necessary,  and  report  it  to  the  congregation  with  a  summary 
of  the  remarks  made  and  of  the  amendments  proposed  ;  and 
then  the  presiding  cardinals  were  to  appoint  a  day  for  its 
discussion  in  general  congregation,  first  by  those  who  might 
previously  signify  their  intention  to  discuss  it  as  a  whole,  and 
next  by  those  who  might  thus  signify  their  intention  to  discuss 
the  1st,  2d,  <fec.,  portion  of  it,  as  each  portion  should  come  up 
in  its  order,  the  members  of  the  reporting  committee  being  free 
to  reply  at  their  discretion  during  the  debate.  Provision  was 
also  made  in  these  regulations  for  closing  the  discussion  at  the 
written  request  of  at  least  10  bishops,  should  a  majority  of  the 
members  present  so  decide  ;  for  taking  the  vote  after  the  dis- 
cussion of  a  part  of  a  schema  should  be  finished,  first  on  the 
amendments  to  that  part  and  then  on  the  part  itself;  and  finally 
for  taking  the  vote  on  an  entire  schema  by  saying  placet  [=.  it 
pleases],  or  non placet  [=  it  does  not  please],  or  placet  juxta 
modum  [=  it  pleases  after  a  fashion],  those  who  voted  in  this 
last  way  giving  a  written  statement  of  opinion  and  reasons. 

Under  the  new  regulations  9  general  congregations  were 
held  in  March,  and  8  in  April ;  and  then,  at  the  3d  public 
session,  held  on  Low  Sunday,  April  24th,  a  dogmatic  decree 
on  Catholic  faith*  was  read  and  unanimously  approved  by  the 

*  This  decree  is  in  4  chapters,  treating  (I.)  of  God  the  Creator  of  all  things,  (II.) 
of  Revelation,  (III.)  of  Faith,  and  (IV.)  of  Faith  and  Reason  ;  with  corresponding 


244  ECUMENICAL   COUNCILS. 

667  members  present ;  whereupon,  after  the  vote  was  officially 
declared  by  the  notaries,  the  pope  gave  his  sanction  thus : 

"  The  canons  and  decrees  contained  in  this  constitution,  having  been 
approved  by  all  the  fathers,  without  a  single  dissentient,  we,  with  the 
approbation  of  this  holy  council,  define  them,  as  they  have  been  read, 
and  by  our  apostolic  authority  we  confirm  them." 

After  the  3d  public  session,  3  general  congregations  were 
held  for  discussion  and  action  upon  the  schema  on  the  Little 
Catechism,  which  was  voted  on  as  a  whole  in  the  congregation 
of  May  4th,  and  then  laid  over  for  the  final  seal  of  approbation 
in  the  public  session. 

"With  the  general  congregation  of  May  13th  commenced  the 
discussion  respecting  the  primacy  and  infallibility  of  the  pope, 
which  was  continued  for  two  months.  The  preface  and  the 
first  2  chapters  of  the  proposed  decree  having  been  adopted, 
and  the  discussion  on  the  3d  chapter  closed,  the  debate  began 
in  the  congregation  of  June  15th  on  the  4th  chapter,  which 
embraced  the  doctrine  of  the  pope's  infallibility.  While  the 
greater  part  of  the  council  were  Ultramontanists,  who  were 
agreed  in  maintaining  this  infallibility,  there  was  opposition 
from  three  classes :  (1.)  The  Gallicans  or  French  party,  headed 
by  the  archbishop  of  Paris,  who  denied  the  infallibility  of  the 
pope  and  regarded  him  only  as  a  divinely  constituted  center  or 
official  representative  of  the  whole  church,  this  whole  church 
dispersed  through  the  world  being  infallible  and  the  pope  being 
amenable  to  it.  This  class  was  not  very  numerous,  but  grew 
larger  during  the  continuance  of  the  council.  (2.)  Those  who, 
though  themselves  believing  or  speculatively  favoring  the  doc- 
trine, yet  deemed  it  incapable  of  definition,  the  church  tradition 
on  this  point  not  being,  in  their  view,  clear  enough.  (3.)  Those 
who  regarded  the  definition  as  possible,  but  perilous  to  the 
church,  hindering  conversions  and  exasperating  governments. 

canons  appended,  anathematizing  atheists,  pantheists,  rejecters  of  the  Tridentine 
canon  of  the  Scriptures,  disbelievers  in  the  inspiration  of  these  Scriptures,  or  in 
niiraclcs,  or  in  the  perpetuity  of  church-doctrines,  &c. 


ECUMENICAL  COUNCILS.  245 

This  last  is  said  to  have  been  the  most  numerous  of  the  three 
classes  of  the  opposition,  and  to  have  included  Cardinal 
Schwartzenberg,  Bishop  Dupanloup  of  Orleans,  most  of  the 
German  and  Austrian  bishops,  and  a  good  number  of  the 
French  and  Belgians.  There  were  65  speakers  on  this  last 
chapter,  before  the  debate  was  arrested,  on  the  petition  of 
150  bishops,  by  the  vote  of  an  overwhelming  majority.  In 
the  general  congregation  of  July  llth,  the  votes  were  taken  on 
the  details  of  the  4th  chapter,  and  47  members  voted  against 
the  ...definition  of  infallibility.  In  the  general  congregation 
of  July  13th  the  vote  was  taken  on  the  whole  schema,  when 
451  voted  placet,  62  placet  juxta  modum,  and  88  non  placet. 
As  some  (Spanish  bishops,  it  is  said)  who  voted  placet  juxta 
modum,  recommended  the  insertion  of  words  to  make  the  de- 
cree clearer  and  stronger,  the  schema  was  altered,  and  the 
amendments  were  agreed  to  in  the  congregation  of  July  16th. 
Of  the  88  who  voted  unconditionally  against  the  dogma  of 
infallibility  in  the  general  congregation  of  July  13th,  25  were 
Austrian  (including  the  2  cardinal  archbishops  Schwartzenberg 
of  Prague  and  Rauscher  of  Vienna,  Archbishop  Simor  of  Grau 
who  is  primate  of  Hungary  and  a  member  of  the  committee  on 
faith,  Archbishop  Prince  Fiirstenberg  of  Olmiitz,  <fcc.),  25 
were  French  (including  Cardinal  Archbishop  M atthieu  of  Be- 
sanc,on.,  the  archbishops  of  Lyons  and  Paris,  Bishop  Dupanloup 
of  Orleans,  <fcc.),  11  from  Germany  (including  the  archbish- 
ops of  Munich  and  Bamberg  in  Bavaria,  £c.),  8  from  the  Brit- 
ish dominions  (including  Archbishops  McHale  of  Tuam  in 
Ireland,  Connolly  of  Halifax,  Bishops  Rogers  of  Chatham, 
Bourget  ot  Montreal,  <fcc.),  6  from  Italy  (the  Archbishop  of 
Milan,  <fcc.),  6  from  the  Oriental  rites  in  Turkey  and  Persia, 
and  4  (the  Archbishop  of  St.  Louis,  and  the  Bishops  of  Pitts- 
burg,  Little  Rock,  and  Rochester)  from  the  United  States. 
Of  the  62  who  voted  conditionally  (placet  juxta  modum)  against 
the  dogma  at  that  time,  about  20  were  Italians,  including  3 
cardinals  (de  Silvestri,  Trevisanto,  and  Guidi),  6  from  Spain, 
4  from  the  United  States  (the  Archbishops  of  Oregon  City  and 


246  ECUMENICAL  COUNCILS. 

New  York,  and  the  Bishops  of  Monterey  and  Savannah),  &c. 
•Several  American  prelates  were  absent  at  this  time,  as  Arch- 
bishop Purcell  of  Cincinnati,  the  Bishops  of  Burlington  and 
Cleveland,  &c. ;  and  Archbishop  Odin  of  New  Orleans  had 
died. 

On  the  15th  of  July,  two  days  after  the  above  vote  was 
taken,  a  deputation  of  the  minority  had  an  interview  with  the 
pope  (according  to  the  Roman  correspondent  of  the  Gazette 
de  France),  to  ask  him  to  suppress,  in  the  3d  canon  of  the  3d 
chapter  of  the  schema,  a  clause  which  had  been  added  after 
,the  close  of  the  discussion,  and  to  insert  in  the  formula  of 
the  definition  the  words  '  supported  by  the  testimony  of  the 
,churches.'  The  pope  received  the  deputation  with  great  kind- 
ness, but  did  not,  as  appeared  the  next  day,  accede  to  their 
.request.  Then  the  bishops  of  the  minority  concluded  not  to 
attend  the  promulgation  of  the  doctrine,  and  addressed  to  the 
pope  this  letter : 

"Most  Holy  Father :  In  the  general  congregation  held  on  the  13th 
of  the  present  month,  we  have  voted  on  the  schema  of  the  first  dog- 
matic constitution,  relative  to  the  Church.  Your  Holiness  now  knows 
that  88  Fathers,  only,  listening  to  their  conscience  and  their  love  of 
the  Church,  have  voted  non  placet ;  that  62  have  voted  placet  juxta 
modum,  and,  finally,  that  about  70  others  have  not  attended  the  congre- 
gation, and  have  deemed  it  best  to  abstain  from  voting.  It  should  be 
added  that  other  Fathers,  either  on  account  of  the  condition  of  their 
health,  or  from  other  very  grave  motives,  had  already  returned  to 
<their  dioceses.  Under  such  conditions  our  vote  has  been  presented  to 
the  eyes  of  Your  Holiness  and  of  the  entire  world.  It  is  therefore 
now  known  how  large  a  number  of  bishops  share  our  sentiments ;  as 
regards  us,  we  have  by  our  vote  fulfilled  a  duty  which  we  had  to  dis- 
charge before  God  and  before  the  Church.  Since  then  nothing  has 
occurred  which  could  have  disposed  us  to  vote  differently ;  on  the  con- 
trary, certain  events  of  great  importance  have  still  more  confirmed  us 
in  our  former  disposition.  And  on  that  account  we  now  hereby  declare 
that  we  renew  and  confirm  the  votes  previously  given  by  us. 

"  Confirming,  therefore,  these  votes  by  the  present  declaration,  we 
decide,  at  the  same  time,  that  we  shall  not  attend  the  public  session 


ECUMENICAL  COUNCILS.  247 

which  is  to  take  place  on  the  18th  of  the  present  month ;  for  the  filial 
devotion  aud  the  respect  which  yesterday  brought  to  the  feet  of  Your 
Holiness  our  deputation  do  not  permit  us,  in  a  question  which  so  nearly 
concerns  Your  Holiness  that  it  may  be  regarded  as  being  a  personal 
affair  of  Your  Holiness,  to  say  publicly  and  to  the  face  of  our  Father, 
Non  Placet.  Moreover,  the  votes  which  we  intended  to  give  at  ih3 
solemn  session  would  only  repeat  the  votes  already  given  by  us  at  the 
general  congregation.  We  therefore  return,  without  further  delay,  to 
the  flocks  which  are  entrusted  to  us,  and  to  which,  after  so  long  an  ab- 
sence, amidst  these  rumors  of  war  and  in  the  urgent  necessities  of  their 
souls,  our  presence  is  absolutely  necessary,  being  distressed  that  in  this 
sad  junction  we  should  find  the  consciences  and  the  peace  of  souls  so 
deeply  disturbed. 

"  We  recommend  with  our  whole  heart  Your  Holiness  and  the  Holy 
Church,  to  which  we  profess  an  inviolable  devotedness  and  obedience, 
to  the  grace  and  to  the  protection  of  our  Lord  Jesus  Christ.  And,  in 
union  with,  those  of  our  colleagues  who  are  absent  and  who  should 
have  voted  as  we,  we  are,  most  holy  Father, 
Of  your  Holiness' 

Most  devoted  and  obedient  sons." 

The  4th  general  session  was  held  on  Monday,  July  18th,  at 
9  A.  M.  The  following  account  of  it  is  from  "  The  Catholic 
World,"  of  September,  1870. 

"The  18th  of  July  will  henceforth  be  a  memorable  day  in  the  his- 
tory of  the  church At  9  o'clock  precisely,  his  eminence  Car- 
dinal Barili  began  a  low  mass,  without  chant.  At  the  end  of  it,  the 
small  throne  for  the  gospels  was  placed  on  the  altar,  and  upon  it  a  copy 
of  the  Sacred  Scriptures.  In  a  few  moments  the  sovereign  pontiff  en- 
tered, preceded  by  the  senate  and  by  the  officers  of  his  court,  and,  after 
kneeling  a  few  moments  at  the  prie-dieu,  went  to  his  throne  in  the  apsis 
of  the  aula  [=  hall].  The  customary  prayers  were  recited  by  him; 
the  litany  of  the  saints  was  chanted,  and  the  Veni  Creator  Spiritus  in- 
toned, the  people  present  taking  part ;  after  which  the  bishop  of  Fabri- 
ano  ascended  the  pulpit  and  read  the  schema  to  be  voted  on,  and  fin- 
ished with  asking  the  fathers  whether  it  pleased  them.  Monsignor 
Jacobini  next,  from  the  pulpit,  called  the  name  of  each  prelate  assisting 
at  the  council.  534  answered  placet,  2  replied  non  placet,  and  106 


248  ECUMENICAL   COUNCILS. 

were  absent,  some  being  sick,  the  far  greater  number  not  wishing  to 
vote  favorably.  As  soon  as  the  result  was  made  known  officially  to  Pius 
IX.,  who  awaited  it  in  silence,  but  with  calmness,  he  arose,  and  in  a 
clear,  disiinct,  and  firm  voice  announced  the  fact  of  all,  with  the  excep- 
tion of  2,  having  given  a  favorable  vote,  '  wherefore,'  he  continued,  '  by 
virtue  of  our  apostolic  authori'y,  with  the  approval  of  the  sacred  coun- 
cil, we  define,  confirm,  and  approve  the  decrees  and  canons  just  road.' 
Immediately  there  arose  murmurs  of  approbation  inside  and  outside 
the  hall,  the  doors  of  which  wern  surrounded  by  a  large  crowd,  and, 
increasing  from  the  impossibility  those  present  experienced  of  lepre^s- 
ing  their  feeling,  it  swelled  into  a  burst  of  congratulation,  and  a  Viva 
Pio  Nono  Papa  infallibile  [Live  Pius  IX.  Pope  infallible].  .  .  As 
soon  as  all  were  quiet,  with  unfaltering  voice  and  excellent  intonation 
the  pope  began  the  Te  Deum.  It  was  taken  up  alternately  by  the  Sis- 
tine  choir  and  those  present.  By  an  accident  at  the  '  Sanctus,  Sane- 
tits,  Sanctus  [=  Holy,  Holy,  Holy],  the  people  got  out,  and  took  up 
the  part  of  the  Sistine  choir,  and  kept  it  to  the  end,  alternately  with 
the  bishops,  and  with  a  volume  of  sound  that  completely  drowned  the 
delicate  notes  of  the  papal  singers,  and  which,  if  not  as  musical  as 
their  chant,  was  far  more  impressive.  The  session  ended  with  the 
apostolic  benediction  from  the  holy  father,  accompanied  by  an  indul- 
gence for  all  assisting,  hi  accordance  with  the  cu^om  of  the  church." 

The  session  of  the  18th  of  July  was  memorable  not  only  for 
its  decree  on  the  pope's  primacy  and  infallibility,  and  for  its 
number  of  vacant  seats,  but  also  for  its  terrible  thunder-storm. 
Of  this  storm,  which  burst  over  the  church  during  the  voting 
upon  the  dogma,  and  of  the  scenes  that  followed,  the  corre- 
spondent in  Rome  of  the  New  York  Tribune  wrote  the  next 
day: 

..."  The  lightning  flashed  and  the  thunder  pealed  as  we  have  not  heard 
it  this  season  before.  Every  placet  seemed  to  be  announced  by  a  flash 
and  terminated  by  a  clap  of  thunder.  Through  the  cupolas  the  light- 
ning entered,  licking,  as  it  were,  the  very  columns  of  the  baldachino 
over  the  tomb  of  St.  Peter,  and  lighting  up  large  spaces  on  the  pave- 
ment. .  .  .  Thus  the  roll  was  called  for  one  hour  and  a  half,  with  this 
solemn  accompaniment,  and  then  the  result  of  the  voting  was  taken  to 
the  pope.  .  .  .  Looking  from  a  distance  into  the  hall,  which  was  ob- 


ECUMENICAL   COUNCILS.  249 

scured  by  the  tempest,  nothing  was  visible  but  the  golden  miter  of  the 
pope,  and  so  thick  was  the  darkness  that  a  servitor  was  compelled  to 
bring  a  lighted  candle  and  hold  it  by  his  side  to  enable  him  to  read  the 
formula  by  which  he  deified  himself.  And  then — what  is  that  inde- 
scribable noise  ?  .  .  .  The  fathers  had  begun  with  clapping — they  were 
the  fuglemen  to  the  crowd  who  took  up  the  notes  and  signs  of  rejoicing 
until  the  church  of  God  was  converted  into  a  theatre  for  the  exhibition 
of  human  passions.  '  Viva  Pio  Nona'  [=  Live,  Pius  IX.],  '  Viva  il 
Papa  Infattibile '  [=  Live  the  infallible  pope],  '  Viva  il  trionfo  dei 
Cattolici '  [=  Live  the  triumph  of  the  Catholics],  were  shouted  by  this 
priestly  assembly  ;  and  again  another  round  they  had ;  and  yet  another 
was  attempted  as  soon  as  the  Te  Deum  had  been  sung  and  the  benedic- 
tion had  been  given.  It  was  a  morning  never  to  be  forgotten  by  the 
contracts  between  the  absence  of  almost  every  effect  whicli  man  could 
have  provided,  and  the  presence  of  those  wonderful  effects  of  nature 
which  I  have  attempted  to  describe.  A  miserably  small  assemblage 
in  the  church  ;  no  decorations,  no  proud  procession ;  the  hall  almost 
closed  from  the  view  of  the  public :  one-third  of  the  entire  number  of 
the  bishops,  and  those  the  leading  members  of  the  hierarchy,  absent; 
the  Royal  box  nearly  empty  ;  the  Diplomatic  box  as  much  so,  for 
France,  Austria,  Prussia,  and  Bavaria  had  instructed  their  ministers 
not  to  attend,  nor  to  illuminate  in  the  evening — such  were  the  external 
circumstances  of  humiliation  which  struck  the  senses.  On  the  other 
hand,  the  God  of  Nature,  and  perhaps,  too,  of  the  pope,  had  entered 
the  very  church  of  St.  Peter  clothed  in  his  sublimes!  form.  Until  12 
o'clock  did  this  terrific  storm  continue,  and  then  the  council  broke  up. 
Gradually  the  sky  became  serene.  ...  In  the  evening  there  were  no 
illuminations  worth  noticing.  The  facade  of  St.  Peter's  was  illumi- 
nated, the  ornamental  gas  lights  in  the  Corso  were  lit,  and  a  few  houses, 
very  few,  had  some  paper-covered  lamps.  .  .  .  The  great  event  of  the 
evening  was  the  departure  of  a  host  of  the  fathers,  thus  retarding  the 
time  of  starting  for  f  of  an  hour.  Almost  the  entire  Diplomatic  Body 
went  up  to  take  leave  of  their  bishops." 

The  work  of  the  council  up  to  this  point  is  thus  summarily 
described  by  the  same  correspondent : 

"  ROME,  July  21. — Now  that  the  Ecclesiastical  season  has  closed, 
and  wearied  and  half  baked  bishops  are  flying  in  all  directions  to  their 


250  ECUMENICAL   COUNCILS. 

dioceses,  let  me  cast  a  rapid  retrospective  glance  at  the  history  of  the 
last  seven  months.  Two  years  have  passed  away  since  the  council 
was  summoned  according  to  the  time  honored  form.  The  professed 
objects  were  good ;  the  real  object  was  to  erect  the  personal  infallibilty 
of  the  pope  into  a  dogma.  How  has  it  been  done  ?  In  what  spirit? 
I  shall  answer  these  questions  according  to  the  observations  \vhich  I 
have  myself  made  and  the  information  which  I  have  received  during 
the  long  interval  which  has  elapsed  since  last  November.  I  may  have 
erred  in  the  former,  and  been  misinformed  in  the  latter;  but  what  I 
now  write  I  believe  to  be  true.  On  the  arrival  of  the  Fathers  in  Home 
they  found  themselves  in  the  position  of  boys  in  a  public  school.  Their 
business  was  cut  out  for  them — what  they  were  to  do,  how  they  were 
to  do  it,  and  to  what  limits  they  might  go,  was  accurately  laid  down, 
and  '  it  was  so  kind  and  considerate  of  the  Holy  Father,'  it  was  ob- 
served, 'thus  to  smooth  the  path  of  their  studies.'  Some  of  the  Fathers 
told  me  that  the  preparation  of  the  schemes  should  have  been  left  to 
them,  by  which  plan  great  confusion  and  much  time  would  have  been 
saved.  As  soon,  too,  as  the  '  gentlemen,  not  young  but  elderly,  met 
for  business,'  regulations  for  their  conduct  were  given  to  them.  The 
head  master  was  resolved  to  keep  them  well  in  hand,  and  though  they 
fretted  and  remonstrated,  they  were  needs  bound  to  submit.  Every 
one  who  was  in  Rome  at  the  time  will  remember  the  feeling  almost  of 
indignation  with  which  these  regulations  were  received.  Now  and 
then,  too,  the  Fathers  were  publicly  reproved  for  telling  secrets  which 
it  was  scarcely  possible  to  abstain  from  betraying,  and  the  imposition 
of  which  was  inconsistent  with  the  freedom  which  should  characterize 
a  public  and  deliberative  meeting.  Later  on  in  the  season  new  regu- 
lations were  issued  supplementary  to  and  more  binding  than  the  others. 
The  gentlemen  of  the  school  must  no  longer  be  permitted  to  discuss, 
but  give  in  their  thoughts  in  writing.  These  created  almost  a  revolu- 
tion among  the  Fathers.  Remonstrances  in  the  form  of  Postulata 
f_  =  demands]  were  sent  in,  and  some  very  energetic  action  was  con- 
templated. '  Should  they  leave  Rome  ?'  '  Should  they  absent 
themselves  from  the  Council  ?'  These  were  questions  agitated  in  the 
International  Committees,  but  they  tacitly  submitted,  and  reserved  the 
strength  of  their  opposition  to  the  last  moment.  As  regards,  too,  these 
committees — strong  efforts  were  made  to  put  them  down — the  Coun- 
cil Hall,  it  was  said,  was  the  only  proper  place  for  deliberation,  and 


ECUMENICAL   COUNCILS.  251 

several  Roman  houses  were  closed.  It  would  have  been  difficult  to 
have  closed  those  of  foreigners  of  high  consideration,  and  so  the  In- 
ternational Committees  have  continued  to  meet  to  the  present  day, 
greatly  to  the  interest  of  freedom.  It  is  a  proof  of  the  impotency  of 
some  of  the  regulations  that  the  oath  of  secrecy  has  been  violated  over 
and  over  again,  and  that  discussion  has  been  practically  insisted  upon. 
The  Fathers  exercised  what  they  claimed  as  a  right,  and  though  the 
cardinal -presidt-nts  never  abrogated  the  law,  they  were  compelled  to  be 
the  passive  and  unwilling  auditors  of  136  speeches  on  the  fourth  schema, 
regarding  infallibility  alone.  From  the  oath  of  secrecy,  for  the  viola- 
tion of  which  several  persons  were  expelled  from  Rome,  most,  perhaps 
all,  have  been  released  at  the  last  moment.  Cardinal  Bonnechose  told 
the  pope  at  a  recent  audience  that  he  should  have  great  difficulty  in 
observing  it,  and  as  he  is  instructed  to  demand  a  special  audience  of  the 
emperor  to  give  a  report  of  the  council,  His  Eminence  also  has  been 
released.  I  come  now  to  speak  of  the  spirit  which  has  animated  the 
infallibilist  portion  of  the  council.  In  theory  it  was  a  deliberative  as- 
sembly met  to  investigate  and  decide  what  was  truth.  It  has  on  the 
contrary  assumed  to  be  true  that  which  was  to  have  been  the  subject 
of  discussion,  and  the  majority  have  treated  those  who  differed  from 
them  with  every  species  of  insult.  It  is  possible  that  the  foreign  press 
has  at  times  exaggerated  these  excesses  of  the  disciples  of  Christ,  but 
I  depend  n«>ton  them  ;  I  depend  rather  on  the  statements  which  I  have 
gathered  daily  from  moderate  men  devoted  to  the  Church,  and  who  la- 
mented the  injury  inflicted  on  her.  Gross  and  unmannerly  inter- 
ruptions, hisses  and  howls,  and  harsh  epithets  have  greeted  the  orator 
who  ventured  to  exercise  his  undoubted  right,  while  the  cardinal-presi- 
dents have  rung  the  bell  to  call  the  speaker  to  what  was  called  order 
and,  failing  to  succeed,  have  gone  even  to  the  pulpit  to  call  him  down. 
It  is  with  delicacy  and  hesitation  that  I  now  allude  to  the  highest  per- 
sonage in  these  States.  The  ultra  Roman  Catholic  press  maintained 
before  the  council  met  that  the  pope  could  not  and  would  not  be  any 
party  to  a  movement  which  would  exalt  him  above  humanity.  He 
was,  as  it  were,  to  repose  in  complete  unconsciousness-almost  without 
a  will — submissive  to  the  ultimate  decisions  of  the  Holy  Spirit.  What 
is  the  truth  ?  Pius  IX.  has  been  a  warm  partisan,  has  been  judge  hi 
his  own  case,  and  has  pre-theorized  himself.  In  his  briefs  and  allocu- 
tions he  has  significantly  praised  all  those  who  favored  the  dogma,  while 
he  has  severely  reproved  those  who  opposed  it.  Even  on  the  occasion 


252  ECUMENICAL  COUNCILS. 

of  a  recent  festival,  his  benediction  displayed  his  animus,  and  unless  all 
Rome  is  in  error,  private  laudations  or  private  reproofs  have  been  dealt 
out  to  those  who  were  supposed  to  deserve  his  smiles  or  to  merit  his 
anger.  In  short,  the  man  who  ventured  to  differ  from  the  Roman 
Curia  [=  court]  was  regarded  almost  as  a  criminal  both  by  a  portion 
of  the  council  and  by  the  pope,  whom  it  was  permitted  to  insult.  The 
council  was  summoned,  not  to  discuss,  but  to  obey,  and  because  a  por- 
tion of  it  refused  to  do  so,  it  has  been  looked  upon  with  an  evil  eye. 
Of  the  ultra  Koman  Catholic  press  I  shall  not  say  much,  for  by  its  rude 
violence  it  has  put  itself  beyond  the  pale  of  notice.  All  the  worst  fea- 
tures which  have  marked  the  infallibilist  bishops  have  been  displayed  by 
it  in  a  highly  magnified  form.  The  decrees  it  desired,  it  has  regarded  as 
foregone  conclusions,  and  all  who  opposed  them  as  '  pestilent  fellows.' 
Hence,  instead  of  encouraging  discussion  it  has  dealt  in  hard  words, 
and  has  forgotten  that  when  a  man  handles  the  pen  he  should  not  cease 
to  be  a  gentleman.  Heretics,  Jews,  Galileans,  Falsifiers,  Protestants,  and 
a  host  of  other  epithets  have  been  lavished  on  those  who  differed  from 
it,  while  those  who  favored  its  views  have  been  exalted  to  the  skies. 
Let  us  pass  it  by,  for  such  a  spirit  has  been  condemned  by  the  sentiment 
of  all  enlightened  Roman  Catholics.  I  have  spoken  of  the  mode  in 
which  the  council  has  been  conducted  ;  let  me  now  very  briefly  report 
what  it  has  done.  The  first  public  session  was  held  on  the  8th  of  De- 
cember, 1869,  when  the  sole  ceremony  was  that  of  the  inauguration  of 
the  council.  The  second  session  was  held  on  the  6th  of  January,  1870, 
when,  in  the  absence  of  any  decrees  to  be  proclaimed,  the  bishops  were 
called  on  to  make  profession  of  the  Faith  of  Pius  IV.  On  the  occasion 
of  the  third  session,  which  was  held  on  the  24th  of  April,  1870,  some 
decrees  were  published  regarding  the  existence  of  God,  rationalism, 
pantheism,  and  several  other  isms.  At  the  fourth  council,  which  was 
held  on  Monday  last,  the  primary  and  infallibility  of  the  Roman  pon- 
tiff were  decided,  and  now,  according  to  the  saying  of  the  Romans,  the 
bishops  who  came  as  "  Pastori"  [=  shepherds]  leave  Rome  as  "  Pe- 
core  "  [= sheep],  and  may  go  and  gambol,  for  having  shorn  themselves, 
they  are  as  light  as  lambs.  In  the  intervals  between  these  sessions 
there  have  been  many  meetings,  called  General  Congregations,  at  which 
the  canons  distributed  have  been  discussed.  They  have  been  De  Fide 
[=on  the  Faith]  ;  de  Officio  Episcoporum  [=on  the  office  of  Bishops]  ; 
de  Vita  et  Honestate  Clericorum  [=  on  the  life  and  reputation  of  the 
clergy]  ;  de  Parvo  Oatechistno  [=on  the  little  catechism]  ;  DeEcclesia 


ECUMENICAL  COUNCILS.  253 

£ =on  the  church]  ;  De  Primatu  Romani  Pontificis  [  =  on  the  primacy 
of  the  Roman  pontiff].  Some  only  of  these  subjects  have  been  partial- 
ly discussed.  The  Canon  de  Ecclesia  was  before  the  council  when  a 
note  of  remonstrance  from  the  French  government  arrived.  The  an- 
swer was  an  immediate  order  to  bring  forward  the  primacy  of  the 
Roman  pontiff,  which,  from  being  the  fourteenth  article  of  the  Canon 
de  Ecclesia,  was  promoted  to  the  dignity  of  the  First.  I  have  only  to 
add  that  the  bishops  have  received  permission  to  leave  Rome,  with  or- 
ders to  reassemble  on  the  llth  of  November." 

After  the  capture  of  Rome  by  the  Italian  troops  in  Septem- 
ber, 1870,  the  order  for  the  reassembling  of  the  Vatican  coun- 
cil was  indefinitely  suspended. 


CHAPTER  VII. 

THE  CLERGY. 

OUR  English  word  "  priest "  is  etymblogically  the  same  with 
"  presbyter,"  both  words  being  traced  back  to  the  Greek  pre»- 
buteros,  which  signifies  "  elder,"  and  is  thus  translated  in  the 
New  Testament  (Mat.  15 :  2.  Luke  15 :  25.  Acts  11 :  30. 
1  Tim.  5 :  1,  &c.).  "  Priest,"  therefore,  is  often  nearly  synon- 
ynums  with  "  presbyter,"  "  elder,"  "  minister,"  "  preacher," 
"  pastor,"  and  other  terms  which  denote  in  general,  with  vari- 
ous shades  of  difference,  a  Christian  teacher  or  spiritual  guide. 
But  "  priest "  is  also  used  as  the  English  equivalent  of  the 
Latin  sacerdos  and  the  Greek  hiereus,  which  denote  a  sacred 
person,  particularly  one  who  performs  sacred  rites,  or  offers 
sacrifice  to  God.  The  latter  is  the  predominant  signification 
of  "priest"  among  Roman  Catholics,  as  it  would  have  been 
among  the  ancient  Jews  or  among  the  idolatrous  Romans  and 
Greeks.  The  "  priest "  among  Roman  Catholics  is  a  sacred 
person,  who  offers  sacrifice  to  God ;  the  "  priests  "  or  clergy 
of  the  Roman  Catholic  church  belong  to  a  sacred  order  or  caste, 
who  are  regarded  as  altogether  distinct  from,  and  officially  su- 
perior to,  the  "  laity,"  or  common  Christian  people,  and  who 
offer  sacrifice,  especially  the  mass  (see  Chapter  XIV.).  But 
Protestants  believe  that  the  one  sacrifice  which  the  Lord  Jesus 
Christ  offered  to  God  for  us  when  he  died  on  the  cross,  is  full 
and  complete  (Heb.  9 :  28.  10  :  10-14) — that  no  other  sacri- 
fice to  God  is  needed,  and  that  no  other  sacrifice  acceptable  to 
Him  can  be  made  (Heb.  10  :  18, 29) — that  all  true  Christians 
now  constitute,  as  the  apostle  Peter  declares,  "  a  holy  priest- 
hood, to  offer  up  spiritual  sacrifices,  acceptable  to  God  bv  Jesus 


THE   CLERGY.  255 

Christ "  (1  Peter  2 :  5,  9)  ;  and  that,  therefore,  the  priests, 
clergy,  or  ministers  of  the  Christian  religion  are  simply  the 
religious  teachers  and  guides  of  the  people,  not  a  separate  caste 
or  a  holier  class  by  the  mere  virtue  of  their  office.  Here  is  a 
fundamental  distinction  between  Protestantism  and  Roman 
Catholicism.  The  Protestant  goes  directly  to  Christ  as  his 
High  Priest  and  the  one  Mediator  with  God  (1  Tim.  2:5);  the 
Roman  Catholic  expects  his  priest  to  offer  an  acceptable  sacri- 
fice and  procure  the  pardon  of  sin  for  him.  The  Protestant 
offers  prayer  and  other  spiritual  sacrifices  himself,  and  takes 
the  Lord  Jesus  Christ  at  his  word  as  an  all-sufficient  Savior ; 
he  regards  the  priest  who  would  stand  between  him  and  God, 
and  professedly  repeat  the  sacrifice  of  Christ  in  the  mass,  as 
an  unauthorized  interloper,  and  as  one  who,  like  an  apostate, 
crucifies  the  Son  of  God  afresh  and  puts  him  to  an  open  shame 
(Heb.  6  :  6). 

Among  the  7  sacraments  of  the  Roman  Catholics, "  the  sacra- 
ment of  orders  "  holds  a  prominent  place.  Says  the  Catechism 
of  the  Council  of  Trent : 

"  In  the  power  of  Orders  is  included  not  only  that  of  consecrating 
the  holy  eucharist,  but  also  of  preparing  the  soul  for  its  worthy  re- 
ception, and  whatever  else  has  reference  to  the  sacred  mysteries 

To  exercise  this  power,  ministers  are  appointed  and  solemnly  conse- 
crated, and  this  solemn  consecration  is  denominated  '  Ordination,'  or 

'  the  Sacrament  of  Orders.' A  sacrament  is  a  sensible  sign  of  an 

invisible  grace,  and  with  these  characters  Holy  Orders  are  invested: 
their  external  forms  are  a  sensible  sign  of  the  grace  and  power  which 
they  confer  on  the  receiver:  Holy  Orders,  therefore,  are  really  and 
truly  a  sacrament." 

There  are,  according  to  Roman  Catholic  authorities,  7  "  or- 
ders of  ministers,  intended  by  their  office  to  serve  the  priest- 
hood," viz.,  porter,  reader,  exorcist,  acolyte,  subdeacon,  dea- 
con, and  priest.  Of  these  the  first  4  belong  to  the  lesser  or 
Minor  Orders  ;  the  other  3  to  the  greater  or  Holy  Orders.  Says 
the  Catechism  of  the  Council  of  Trent ; 


256  THE   CLERGY. 

"  The  tonsure  ...  is  a  sort  of  prepare,' ion  for  receiving  orders. 
In  tonsure  the  hair  of  the  head  is  cut  in  the  form  of  a  crown,  and  should 
be  worn  in  that  form,  enlarging  the  crown  according  as  ihe  ecclesiastic 
advances  in  orders.  '    This  form  of  tonsure  the  Church  teaches  lo  be 
of  apostolic  origin 

"The  order  of  porter  follows  tonsure:  its  duty  con-ists  in  taking 
care  of  the  keys  and  door  of  the  church,  and  suffering  none  to  enter 
to  whom  entrance  is  prohibited 

"  The  2d  among  the  Minor  Orders  is  that  of  reader  [=  lector],  to 
him  it  belongs  to  read  to  the  people,  in  a  clear  and  distinct  voice,  the 
Sacred  Scriptures,  particularly  the  Nocturnal  Psalmody ;  and  on  him 
also  devolves  the  task  of  instructing  the  faithful  in  the  rudiments  of 
the  faith 

"  The  3d  order  is  that  of  exorcist :  to  him  is  given  power  to 
invoke  the  name  of  the  Lord  over  persons  possessed  by  unclean 
spirits.1 

"The  4:h  and  last  among  the  Minor  Orders  is  that  of  acolyte  :  the 
duty  of  the  acolyte  is  to  attend  and  serve  those  in  Holy  Orders,  dea- 
cons and  subdeacons,  in  the  ministry  of  the  altar.  The  acolyte  also 
attends  to  the  lights  used  at  the  celebration  of  the  Holy  Sacrifice,  par- 
ticularly whilst  the  Gospel  is  read 

"  Minor  Orders are,  as  it  were,  the  vestibule  through  which 

we  ascend  to  Holy  Orders.  Amongst  the  latter"  the  1st  is  that  of  sub- 
deacon  : to  him  it  belongs  to  prepare  the  altar-linen,  the  sacred 

vessels,  the  bread  and  wine  necessary  for  the  Holy  Sacrifice,  to  minis- 
ter water  to  the  priest  or  bishop  at  the  washing  of  the  hands  at  mass, 
to  read  the  epistle,  a  function  which  was  formerly  discharged  by  the 
deacon,  to  assist  at  mass  in  the  capacity  of  a  witness,  and  see  that  the 

priest  be  not  disturbed  by  any  one  during  its  celebration At  his 

consecration, the  bishop  admonishes  him  that  by  his  ordination 

he  assumes  the  solemn  obligation  of  perpetual  continence 

"  The  2d  amongst  the  Holy  Orders  is  that  of  deacon :  ....  to  him 
it  belongs  constantly  to  accompany  the  bishop,  to  attend  him  when 
preaching,  to  assist  him  and  the  priest  also  during  the  celebration  of 
the  holy  mysteries,  and  at  the  administration  of  the  sacraments,  and  to 
read  the  gospel  at  the  sacrifice  of  the  mass.  In  the  primitive  ages  of 

1 "  Exorcism  is  now,"  says  Collet's  Catechism,  "  almost  exclusively  confined  to 
the  priests." 


THE  CLEEGY.  257 

the  church,  he  not  unfrequently  exhorted  the  faithful  to  attend  to  the 
divine  worship,  and  administered  the  chalice  in  those  churches  in  which 
the  faithful  received  the  holy  eucharist  under  both  kinds.  In  order  to 
administer  to  the  wants  of  the  necessitous,  to  him  was  also  committed 
the  distribution  of  the  goods  of  the  church.  To  the  deacon  also,  as  the 
eye  of  the  bishop,  it  belongs  to  inquire  and  ascertain  who  within  his 
diocese  lead  lives  of  piety  and  edification,  and  who  do  not ;  who  attend 
the  holy  sacrifice  of  the  mass  and  the  instructions  of  their  pastors,  and 
who  do  not ;  that  thus  the  bishop,  made  acquainted  by  him  with  these 
matters,  may  be  enabled  to  admonish  each  offender  privately,  or  should 
he  deem  it  more  conducive  to  their  reformation,  to  rebuke  and  correct 
them  publicly.  He  also  calls  over  the  names  of  catechumens,  and  pre- 
sents to  the  bishop  those  who  are  to  be  promoted  to  orders.  In  the 
absence  of  the  bishop  and  priest,  he  is  also  authorized  to  expound  the 
Gospel  to  the  people,  not  however  from  an  elevated  place,  to  make  it 
understood  that  this  is  not  one  of  his  ordinary  functions.  .  .  . 

"  The  3d  and  highest  degree  of  all  Holy  Orders  is  the  Priesthood. 
....  The  office  of  the  priest  is  ...  to  offer  sacrifice  to  God,  and  to 
administer  the  sacraments  of  the  church  :  the  bishop,  and  after  him  the 
priests  who  may  be  present,  impose  hands  on  the  candidate  for  priest- 
hood ;  then  placing  a  stole  on  his  shoulders,  he  adjusts  it  in  form  of  a 
cross,  to  signify  that  the  priest  receives  strength  from  above,  to  enable 
him  to  carry  the  cross  of  Jesus  Christ,  to  bear  the  sweet  yoke  of  his 
divine  law,  and  to  enforce  this  law,  not  by  word  only,  but  also  by  the 
eloquent  example  of  a  holy  life.  He  next  anoints  his  hands  with  sacred 
oil,  reaches  him  a  chalice  containing  wine  and  a  paten  with  bread,  say- 
ing :  '  Receive  power  to  offer  sacrifice  to  God,  and  to  celebrate  mass  as 
well  for  the  living  as  for  the  dead.'  By  these  words  and  ceremonies  he 
is  constituted  an  interpreter  and  mediator  between  God  and  man,  the 
principal  function  of  the  priesthood.  Finally,  placing  his  hands  on  the 
head  of  the  person  to  be  ordained,  the  bishop  says :  '  Receive  ye  the 
Holy  Ghost ;  whose  sins  you  shall  forgive,  they  are  forgiven  them :  and 
whose  sins  you  shall  retain,  they  are  retained ;'  thus  investing  him  with 
that  divine  power  of  forgiving  and  retaining  sins  which  was  conferred 
by  our  Lord  on  his  disciples.  These  are  the  principal  and  peculiar 
functions  of  the  priesthood. 

"The  order  of  priesthood,  although  essentially  one,  has  different 
degrees  of  dignity  and  power.     The  first  is  confined  to  those  who  are 
17 


258  THE   CLERGY. 

simply  called  priests,  and  whose  functions  we  have  now  explained.  The 
second  is  that  of  bishops,  who  are  placed  over  their  respective  sees,  to 
govern  not  only  the  other  ministers  of  the  church,  but  also  the  faithful ; 
and,  with  sleepless  vigilance  and  unwearied  care,  to  watch  over  and 

promote  their  salvation Bishops  are   also   called  'pontiffs/  a 

name  borrowed  from  the  ancient  Romans,  and  used  to  designate  their 
chief  priests.  The  third  degree  is  that  of  archbishop  :  he  presides  over 
several  bishops,  and  is  also  called  '  metropolitan,'  because  he  is  placed 
over  the  metropolis  of  the  province.  Archbishops,  therefore  (although 
their  ordination  is  the  same),  enjoy  more  ample  power,  and  a  more 
exalted  station  than  bishops.  Patriarchs  hold  the  fourth  place,  and  are, 
as  the  name  implies,  the  first  and  supreme  fathers  in  the  episcopal  or- 
der. Superior  to  all  these  is  the  sovereign  pontiff,  whom  Cyril,  arch- 
bishop of  Alexandria,  denominated  in  the  council  of  Ephesus,  '  the 
Father  and  Patriarch  ot  the  whole  world/  [See  Chapter  III.].  .  .  . 
"  To  the  bishop  belongs  exclusively  the  administration  of  this  sacra- 
ment  Some  abbots  were  occasionally  permitted  to  confer  Minor 

Orders :  all,  however,  admit  that  even  this  is  the  proper  office  of  the 
bishop,  to  whom,  and  to  whom  alone,  it  is  lawful  to  confer  the  other 
orders :  subdeacons,  deacons,  and  priests  are  ordained  by  one  bishop 
only,  but  ...  he  himself  is  consecrated  by  3  bishops." 

The  Roman  Catholic  church  regards  the  clerical  dress  as  of 
great  importance,  and  has  its  peculiar  uniform  for  each  order 
of  the  clergy.  Roman  Catholic  writers,  and  most  Protestants, 
concur  in  referring  the  origin  of  the  peculiar  clerical  dress  to 
the  4th  century.  The  chief  articles  may  be  thus  described  : 

The  alb  (from  Latin  albus  =  white)  is  a  white  linen  tunic  covering 
the  whole  person  down  to  the  feet.  It  is  the  toga  or  loose  outer  gar- 
ment of  the  ancient  Romans. 

The  amice  (=  amict)  is  a  piece  of  linen  cloth  worn  on  the  head 
and  round  the  neck. 

The  biretum  (=  birretus  or  biretta)  is  the  closely  fitting  and  pointed 
cap,  usually  black,  worn  by  the  clergy,  by  doctors  in  universities,  &c. ; 
sometimes  called  simply  the  cap. 

The  calotte  is  a  small  cap  for  covering  the  crown  of  the  head  or  the 
part  where  the  clerical  tonsure  is  made. 

The  cassock  is  a  long  coat,  usually  black,  worn  under  the  surplice. 


THE    CLERGY.  259 

The  chasuble  is  an  outer  garment,  open  at  the  sides,  with  a  cross  on 
the  back  and  two  stripes  representing  a  pillar  in  front.  The  chasuble 
is  "  the  vestment,"  properly  so  called. 

The  chime  re  is  a  sort  of  cape,  worn  by  a  bishop  under  the  rochet. 

The  cincture  is  a  girdle. 

The  cope  is  a  long  cloak,  with  a  clasp  or  band  at  the  neck,  and  the 
front  open  below. 

The  dalmatic,  so  named  from  its  imitation  of  a  dress  originally  worn 
in  Dalmatia,  is  a  long  white  gown  with  sleeves,  worn  by  a  deacon  over 
the  alb  and  stole.  It  is  rather  shorter  than  the  chasuble. 

The  maniple  is  a  sort  of  scarf  that  the  priest  wears  on  his  left  arm. 

The  mitre  (=  miter)  is  the  double-peaked  cap  or  crown,  worn  by  a 
bishop  or  higher  dignitary,  and  in  some  cases  by  an  abbot. 

The  pall  (=  pallium)  is  a  short  white  woolen  cloak,  with  a  red  cross, 
encircling  the  neck  and  shoulders,  and  falling  on  the  back.  It  is  sent 
from  Rome  to  every  archbishop  of  the  Roman  Catholic  church,  and  to 
the  four  Latin  patriarchs  of  the  East.  The  cloth  of  which  it  is  made 
is  woven  from  the  wool  of  two  white  lambs,  blessed  by  the  pope  on  the 
festival  of  St.  Agnes,  and  deposited  on  St.  Peter's  tomb  during  the  eve 
of  his  festival. 

The  rochet  is  a  linen  garment  worn  by  a  bishop,  and  much  resem- 
bling a  surplice. 

The  stole  is  a  narrow  band  of  silk  or  other  stuff,  worn  on  a  deacon's 
left  shoulder,  or  across  both  shoulders  of  a  bishop  or  priest,  and  hang- 
ing nearly  to  the  ground  ;  also  called  orary. 

The  surplice  is  a  long  white  robe,  worn  by  a  priest,  &c.,  and  differ- 
ing from  the  alb  in  having  wider  sleeves. 

The  tunic  is  a  subdeacon's  outer  vestment,  and  is  rather  narrower 
than  the  dalmatic. 

The  following  description  of  the  priest's  dress  during  the 
celebration  of  the  mass,  with  the  emblematic  and  religious 
significations  of  the  various  articles,  is  carefully  abridged  from 
the  late  bishop  England's  explanation  of  the  mass,  mostly  in 
his  own  language : 

The  under  dress  of  the  priest  is  a  black  cassock  or  gown,  which  he 
wears  to  denote  his  separation  from  the  world  and  its  vanities.  Over 
his  cassock  or  gown  he  first  puts  on  the  amict,  then  the  alb,  which 


260  THE  CLERGY. 

he  girds  round  him  with  a  cincture,  then  the  maniple  on  his  left 
arm,  the  stole  on  his  neck,  crossed  on  his  breast,  and  the  chasuble  or 
outer  vestment.  The  vesture  of  the  priest  is,  with  some  variations, 
the  ancient  Roman  dress  of  state.  The  emblematic  object  of  the  vest- 
ments was  principally  to  remind  us  of  the  passion  of  Christ.  Thus  the 
amict  placed  on  the  head,  reminds  Christians  how  their  Redeemer  was 
blindfolded  and  spit  upon  for  their  transgressions ;  and  it  is  intended 
to  excite  in  the  clergyman  and  his  congregation  the  sentiment  of  the 
prayer  which  is  repeated  by  him  when  he  puts  it  on :  "  Place,  O  Lord, 
on  my  head,  an  helmet  of  salvation,  to  repel  the  assaults  of  the  devil." 
At  present  this  vestment  is  altogether  covered  by  the  alb,  which  is  an 
emblem  of  the  white  garment  in  which  Herod  clad  the  Savior,  when 
mocking  him  as  a  fool,  he  sent  him  back  to  Pilate.  The  alb  teaches  us 
purity ;  and  this  is  expressed  in  the  clergyman's  prayer  when  putting 
on  this  garment :  "  Make  me  white,  0  Lord,  and  cleanse  my  heart,  that 
being  rendered  white  by  the  blood  of  the  Lamb,  I  may  partake  of 
eternal  joys."  He  girds  himself  with  a  cincture,  as  Christ  was  bound 
for  our  crimes  ;  and  the  prayer  is :  "  Gird  me,  0  Lord,  with  the  cinc- 
ture of  purity,  and  destroy  in  my  loins  every  seed  of  lust ;  so  that 
the  virtue  of  continence  and  chastity  may  remain  in  me."  The  man- 
iple is  an  emblem  of  the  weight  of  our  sins  laid  upon  the  Savior.  The 
prayer  at  putting  on  this  vestment  is,  "  May  I  deserve,  O  Lord,  to  bear 
the  maniple  of  weeping  and  grief,  that  I  may  with  exultation  receive 
the  reward  of  labor."  The  stole,  formerly  used  by  public  speakers, 
hung  loosely  down  from  the  shoulders  to  the  front  of  the  person,  and 
was  generally  of  linen  :  hence  it  is  thus  worn  by  preachers.  It  is  also 
the  distinctive  mark  of  authority  when  a  number  of  clergymen  are  as- 
sembled together,  as,  except  on  a  few  extraordinary  occasions,  it  is  then 
worn  only  by  the  presiding  or  principal  clergyman,  and  the  person  who 
preaches  or  officiates.  It  is  a  sort  of  yoke  laid  on  the  shoulders,  and 
therefore  an  emblem  of  the  obedience  and  humility  of  the  Son  of  God, 
who,  clothing  himself  in  our  flesh,  took  upon  him  our  punishment,  that 
we  may  be  clad  in  his  immortality.  When  the  priest  crosses  it  before 
his  breast,  it  reminds  him  that  he  must  have  before  his  heart  the  pro- 
tection of  the  Savior's  cross.  At  putting  it  on  he  prays,  "  Restore 
unto  me,  O  Lord,  the  state  of  immortality,  which  I  have  lost  in  the 
prevarication  of  my  first  parent;  and  although  I  approach  unwor- 
thily to  thy  sacred  mystery,  may  I  deserve  everlasting  joy."  The  em- 


THE   CLERGY.  261 

broidered  cross  on  the  back  of  the  chasuble,  and  2  stripes  representing 
a  pillar  in  front,  teach  that  the  priest  and  the  people  should  carry  their 
cross  after  Christ,  and  lean  for  support  upon  the  church,  which  St.  Paul 
calls  the  pillar  of  truth.  This  chasuble,  exhibiting  the  cross  upon  the 
priest's  back,  shows  how  after  the  purple  garment  was  thrown  upon 
his  shoulders,  the  Redeemer  had  the  cross  also  laid  upon  him,  bearing 
which  he  went  to  Calvary  to  offer  the  sacrifice  of  our  redemption.  The 
prayer  said  by  the  priest  when  he  vests  himself  therewith  is,  "  Lord, 
who  hast  said,  my  yoke  is  sweet,  and  my  burthen  light,  grant  that  I 
may  be  able  so  to  bear  it  as  to  obtain  thy  grace." 

Of  the  difference  of  color  of  the  vestments  on  different  days, 
Bishop  England  speaks  thus  : 

"The  object  of  the  Church  is,  thus  to  inform  the  faithful  at  once  of 
the  sort  of  office  which  is  performed.  Hence,  where  the  means  of  the 
congregation  will  allow  of  the  regulation  being  carried  into  effect,  she 
commands  that  the  vestments  and  hangings  of  the  temple  shall  be  of 
different  colors  on  different  occasions.  The  colors  prescribed  are,  white, 
red,  violet,  green,  and  black.  White  is  used  on  the  great  festivals  of 
our  Redeemer,  and  on  the  days  when  we  recall  to  our  minds  the  vir- 
tues, and  entreat  the  prayers  of  the  Blessed  Virgin  Mary,  of  the  good 
angels,  and  of  those  saints  who  served  God  with  fidelity  in  the  practice 
of  virtue,  but  did  not  shed  their  blood  by  martyrdom.  Red  is  worn 
on  the  festivals  in  honor  of  the  Holy  Ghost,  who  in  the  form  of  fiery 
tongues  descended  on  the  apostles ;  and  on  the  festivals  of  those  saints 
who  were  martyred,  as  exhibiting  their  blood.  Violet,  in  times  of  pen- 
ance and  humiliation ;  principally,  therefore,  in  Lent  and  Advent. 
Green,  oh  those  days  when  there  is  no  particular  festival  or  observ- 
ance ;  and  black,  in  masses  for  the  dead,  and  on  Good  Friday,  when 
we  commemorate  the  death  of  the  Redeemer." 

The  dress  of  the  bishop,  <fcc.,  is  thus  described  by  Bishop 
England : 

"  That  [the  cassock]  of  a  bishop  is  purple,  to  signify  the  superiority 
of  his  order,  and  his  authority  to  rule  in  the  church  of  God  (Acts  20 : 
28) — over  which  he  wears  a  short  white  robe  called  a  rochet,  to  denote 
the  purity  with  which  he  should  be  surrounded,  and  a  cross  which  hangs 

before  his  breast to  teach  him  to  glory  in  nothing  but  the  cross 

of  his  Redeemer.  He  also  sometimes  wears  a  short  purple  cloak  with 
a  hood,  which  is  called  a  mozette  or  cappa  ;  and  his  mitre,  which  is  of 


262 


THE   CLERGY. 


Eastern  origin,  differs  considerably  in  its  shape  from  that  of  Aaron  and 
Jewish  priests.  The  two  pieces  which  hang  from  it  behind,  are  the 
lappets  or  ribbons,  which  formerly  were  used  to  bind  it  under  his  chin, 
but  which  are  now  seldom,  if  ever,  u-ed  for  that  purpose.  He  also 
carries  a  crosier,  which  has  at  its  top  a  shepherd's 
crook,  to  denote  that  he  id  one  of  those  pastors 
charged  by  the  Savior  with  the  care  of  his  flock — 
and  on  some  very  solemn  occasions,  such  as  an 
ordination,  he  wears  the  dresses  of  the  inferior 
orders  with  his  own,  to  show  that  he  contains  them 
hi  himself,  and  is  the  source  from  which  their  au- 
thority is  derived.  An  archbishop's  cross  has  two 
transverse  pieces,  and  the  pope's  has  three,  to  de- 
note  their  gradations  of  rank  or  power.  And  he  who 
wears  a  cross  upon  his  breast,  does  not  bring  the 
stole  across  when  he  prepares  to  celebrate  the 
mass.  .  .  .  l 

"The  clergymen  in  minor  orders  wear  the 
black  cassock,  over  which  they  wear  a  surplice  or 
white  robe,  to  signify  purity  and  innocence.  This 
also  is  the  usual  dress  of  priests,  deacons,  and  sub- 
deacons,  except  on  the  more  solemn  occasions." 
The  clerical  dress  is  often  of  costly  material  and  richly  orna- 


ARMS  OF  THE  ARCHBISHOP 
OF  BALTIMORE. 


ARMS  OF  THE  ARCHBISHOP 
OF  NEW  YORK. 


1  The  inscriptions  or  mottoes  on  the  arms  of  the  archbishops  of  Baltimore  and 
New  York  here  represented  are  thus  translated  :  "Auspice  Maria  "  =  Mary  being 
protector ;  "  Cluudtt  et  aperit "  =  shuts  and  opens,  a  reference,  of  course,  to  Matt. 
16  :  19,  and  perhaps  to  Rev.  3:7.  Each  cut  has  a  mitre,  archbishop's  cross,  cro- 
sier, and  hat ;  that  of  Baltimore  has  Mary  and  the  infant  Jesus ;  that  of  New  York 
has  the  keys  and  mitre  instead. 


THE   CLERGY.  263 

mented  with  embroidery,  jewels,  &c.  Among  the  "  Vestments 
with  real  gold  or  silver  embroidery  and  silk  lining,"  advertised 
by  Benziger  Brothers,  are  the  following : 

"  Cross  and  sides  embroidered  on  real  gold-cloth ;  and  real  gold  gal- 
loons, from  $250  to  $500  in  gold. 

"  Cross  and  sides  embroidered  on  white  moire-antique  or  watered 
silk ;  real  gold  galloons,  from  $200  to  $300  in  gold. 

"  Cross  embroidered  on  red,  purple,  green  or  black  silk  velvet ;  sides 
of  same  material,  plain ;  real  gold  or  silver  galloons,  from  $100  to 
$175  in  gold." 

The  vestments  of  this  class  vary  in  price  from  $500  down  to  $60 
in  gold.  Tho?e  of  the  next  class — "  Vestments  with  half-fine  embroid- 
ery, and  half-fine  galloons  and  fringes  ;  silk  lining " — are  from  $75 
down  to  $45  in  gold.  Those  of  the  third  class — "  Vestments  inter- 
woven with  real  gold  or  silver,  with  half-fine  or  silk  galloons  and 
fringes ;  silk  lining " — are  from  $90  down  to  $30  in  gold.  Those 
of  the  fourth  class — "Vestments  interwoven  with  imitation  gold  or 
silver  ;  imitation  or  silk  galloons  and  fringes ;  muslin  lining" — are  from 
$40  down  to  $11  in  gold;  the  cheapest  of  these  having  "cross  and 
sides  of  plain,  white,  red,  purple,  green  or  black  damask,  or  plain  cot- 
ton velvet,"  and  costing  from  $11  to  $15  in  gold.  Finally,  "Mission- 
ary vestments,  without  buckram  and  lining,  red  cross  and  white  sides 
on  one  side,  and  purple  cross  and  green  sides  on  the  other,  with  silk 
galloons,  of  plain  damask  or  marquisette,"  cost  from  $22  to  $30  in 
gold ;  while  those  of  "  plain,  first  quality  silk  damask,"  cost  from  $40 
to  $50  in  gold. 

"  Copes,"  also,  are  arranged  in  four  classes,  varying  in  price  from 
$500  down  to  $20  in  gold. 

"Dalmatics,  with  stole  and  2  maniples,  to  match  the  different 
qualities  of  vestments,"  cost,  "  per  pair,  about  double  the  price  of  a 
vestment  of  same  quality." 

"  Complete  suits  of  first  quality  vestments,"  embracing  "the  chasu- 
ble, the  2  dalmatics,  and  the  cope,"  cost  in  gold  $800,  $620,  $1000, 
$590,  &c. 

"  Preaching  stoles  with  tassels  "  cost  from  $3.50  up  to  $75. 

"  Stoles  for  confession  (small),"  made  of  "  plain  damask,  one  side 
white,  the  other  purple,"  cost  from  $1  to  $4  in  gold. 


264  THE   CLERGY. 

"  Benediction-veils,"  of  "  white  moire-antique  or  watered  silk,  with 
real  gold  embroidery,  silk  lining,"  are  from  $45  to  $150  in  gold;  they 
are  also  of  various  inferior  qualities  and  prices,  down  to  the  "  white 
damask,  interwoven  with  imitation  gold  and  flowers,  muslin  lining,"  the 
price  of  which  is  from  $6  to  $15  in  gold. 

"  Cinctures  "  of  "  white  linen  "  cost  from  50  to  75  cents ;  x>f  "  silk, 
white,  red,  purple,  green,  or  black,"  cost  $1.25  to  $4  in  gold. 

"  Albs,"  of  "  pure  linen,"  are  of  various  prices,  those  "  with  French- 
lace  skirt  and  sleeves,"  from  $5  to  $12  ;  "  with  plain  Brussels-lace," 
$13  to  $20  ;  "  with  Brussels-lace,  very  rich,"  from  $25  to  $60  in  gold. 

"  Surplices,  all  lace,  according  to  quality,"  are  from  $5  to  $25  in 
gold. 

"  Mitres  "  are  also  furnished,  "  plain,  and  embroidered  on  gold-cloth ;" 
but  the  prices  are  not  given. 

"  Benzigcr  Brothers,"  from  whose  catalogue  of  vestments, 
&c.,  the  preceding  descriptions  and  prices  are  taken,  are 
"  printers  to  the  holy  apostolic  see,  publishers  and  booksellers, 
manufacturers  and  importers,"  in  New  York  and  Cincinnati. 
Their  authority,  therefore,  in  this  department,  is  the  highest 
to  be  found  in  our  land. 

The  various  articles  of  dress  worn  by  the  Roman  Catholic 
clergy  are  expected  and  intended  to  affect  the  senses  and 
through  them  the  feelings  of  the  people.  Their  number  and 
form,  the  elaborateness  and  splendor  of  their  construction  and 
ornamentation,  the  changes  in  them  for  different  times  and  oc- 
casions, the  mystical  and  religious  meanings  attributed  to 
them,  make  a  most  forcible  appeal  to  the  admiration  and  affec- 
tion of  multitudes.  The  clerical  dress  unquestionably  aids  to 
give  importance  and  honor  and  power  to  those  who  wear  it  as 
a  badge  of  sanctity,  and  who  are  openly  distinguished  by  it  as 
a  separate  and  privileged  class. 

The  Council  of  Trent,  as  has  been  already  noticed,  made 
provision  for  training  young  men  for  the  priesthood  in  ecclesi- 
astical seminaries.  The  "  decree  on  reformation,"  passed  at 
the  23d  session  of  the  council,  makes  it  the  duty  of  every  ca- 
thedral, metropolitan,  or  higher  church,  to  furnish  a  religious 


THE   CLERGY.  265 

and  ecclesiastical  education  for  a  certain  number  of  boys  be- 
longing to  its  city,  diocese,  or  province.  These  boys  are  to  be 
at  least  12  years  old,  of  legitimate  birth,  able  to  read  and 
write  competently,  and  selected  for  this  purpose  especially 
from  the  sons  of  the  poor,  without  however  excluding  the 
sons  of  the  rich  who  may  desire  to  serve  God  and  the  church 
and  pay  for  their  own  education ;  they  are  to  take  the  tonsure 
immediately,  and  always  use  the  clerical  dress ;  they  are  to  be 
instructed  in  grammar,  singing,  ecclesiastical  computation,  and 
other  good  arts ;  they  are  to  learn  the  Holy  Scripture,  ecclesi- 
astical books,  homilies  of  saints,  and  the  forms  of  sacraments 
and  rites  and  ceremonies. 

Cardinal  Wiseman,  in  answering  the  charge  of  ignorance 
brought  against  the  Spanish  clergy,  gives  the  course  of  pre- 
paratory studies  for  the  priesthood  in  Spain  25  years  ago,  thus : 
"  3  years'  study  of  philosophy,  and  7  years'  of  theology.  Such 
is  the  course  which  we  found  followed  in  the  seminary  of  Cor- 
dova, and  in  the  university  of  Seville ;  and  such,  we  were  as- 
sured, was  the  course  everywhere  enjoined,  and  even  required 
by  the  government.  Now  this  course  comprises  Scripture, 
moral  and  dogmatical  theology,  and  ecclesiastical  and  canon 
law." 

Both  the  plenary  councils  held  in  Baltimore  in  1852  and 
1866  enjoined  observance  of  this  provision  of  the  council  of 
Trent.  The  decrees  of  the  2d  plenary  council  of  Baltimore 
set  forth  the  desirableness  of  having  in  every  diocese  a  theo- 
logical seminary  properly  so  called,  and  also  a  small  or  prepar- 
atory seminary,  and  require  one  seminary  at  least  of  each 
class  in  every  province.  In  the  preparatory  seminaries,  the 
pupils  of  which  "  must  be  at  least  12  years  old  and  of  legiti- 
mate birth,"  the  youth  study,  besides  the  English  language, 
Latin  and  Greek,  and  the  other  things  usually  taught  to  Roman 
Catholic  boys,  also  the  Gregorian  chant,  and  at  least  the  first 
elements  of  liturgies,  and  of  biblical  and  ecclesiastical  history. 
In  the  other  or  larger  seminaries,  the  best  masters  to  be  had 
are  to  instruct  in  whatever  is  needful  for  the  proper  discharge 


266  THE  CLERGY. 

of  the  priestly  office,  especially  in  theology  as  related  to  both 
morals  and  doctrines,  in  the  rudiments  of  the  canon  law,  in 
hermeneutics  or  the  interpretation  of  the  sacred  books,  and  in 
the  rules  of  sacred  eloquence.  One  year  at  least — the  last  of 
philosophy,  or  the  first  of  theology — all  must  devote  to  the 
study  of  Hebrew.  German  must  also  be  studied  in  the  larger 
or  smaller  seminaries,  sufficiently  at  least,  to  enable  the  pupils 
to  grant  absolution  in  case  of  necessity. 

The  pastoral  letter  of  the  2d  plenary  council  of  Baltimore 
sets  forth  the  deficiency  of  youthful  aspirants  to  the  ministry, 
notwithstanding  the  extraordinary  inducements  held  out  to 
them  in  the  preparatory  and  theological  seminaries  ;  expresses 
the  fear  that  the  fault  lies,  in  great  part,  with  worldly-minded 
parents  ;  urges  such  parents  to  represent  the  priesthood  to  their 
children  only  as  a  sublime  and  holy  state,  having  not  only  most 
sacred  duties  and  obligations,  but  also  the  promise  of  God's 
grace  and  blessing ;  and  continues  : 

"  And  whilst  speaking  to  you  upon  this  subject,  we  would  renew  our 
exhortations  to  the  faithful,  to  contribute  to  the  extent  of  their  means 
to  the  diocesan  fund  for  the  support  of  ecclesiastical  students.  Sit- 
uated as  the  church  is  in  this  country,  with  a  Catholic  population  so 
rapidly  increasing  from  emigration,  there  is  no  work  of  charity  that 
can  take  precedence  of  it,  and  none  which  will  bring  so  rich  a  reward." 

In  respect  to  the  Roman  Catholic  priesthood  in  the  United 
States,  the  late  Rev.  Hiram  Mattison,  D.D.,  a  well-informed 
leading  minister  of  the  Methodist  Episcopal  church,  wrote  thus 
in  1868 : 

"  A  lack  of  priests,  and  especially  of  American  born  priests,  has  been  a 
sore  embarrassment  to  American  Romanism  for  years  ;  but  they  are 
beginning  now  to  get  over  this  difficulty ;  and  the  prospect  is,  that 
their  priesthood  will  increase  hereafter  much  faster  than  it  has  hitherto 
done,  and  that  they  will  be  more  Americans  and  far  more  efficient  than 
the  imported  priests  with  which  most  of  their  churches  have  hitherto 
been  manned. 

"  As  to  the  culture  and  ability  of  their  priests,  they  are  both  greatly 
overrated  by  Protestants  generally.  They  have  generally  a  kind  of 
classical  education,  but  it  is  usually  very  defective.  They  are  well 


THE  CLERGY.  267 

drilled  in  Papal  church-history  and  other  lore  ;  can  tell  you  all  about 
the  saints  and  their  wonderful  miracles ;  but  in  science  and  general 
literature  they  have  but  little  knowledge.  Once  in  their  parishes,  with 
little  or  no  preaching  to  do,  and  a  liturgy  for  every  thing,  few  sermons 
to  prepare,  and  little  occasion  for  study,  and  living  high,  and  associa- 
ting little  with  the  world,  unless  it  be  with  priests,  or  with  the  most  ig- 
norant classes  in  the  community,  the  mind  stagnates,  and  loses  all  its 
love  for  study,  and  ability  to  think  and  labor.  The  result  is,  that  not- 
withstanding the  college  diploma,  and  a  little  memorized  Latin  in  the 
services,  the  Roman  priesthood  are,  intellectually,  among  the  weakest 
men  in  the  nation.  How  seldom  do  we  hear  of  one  who  can  make  a 
decent  speech  of  ten  minutes  in  public,  or  write  a  readable  lecture  or 
newspaper  article  !  Upon  the  platform  or  in  debate  they  are  in  no  re- 
spect equal  to  the  average  of  Protestant  ministers ;  so  that  if  their  suc- 
cess was  to  be  inferred  from  the  ability  of  their  priests  there  would  be 
little  to  fear." 

The  rise  and  progress  of  celibacy  in  the  church,  especially  in 
reference  to  a  monastic  life,  are  noticed  in  Chapters  II.  and  VIII. 
The  determined  efforts  of  Gregory  VII.  to  put  an  end  to  mar- 
riage among  the  clergy  are  also  spoken  of  in  the  account  of 
him  in  Chapter  III.  From  what  has  already  been  said  in  the 
present  Chapter  it  is  evident  that  all  ecclesiastics,  or  persons 
in  orders,  whether  in  the  major  or  minor  orders,  are  bound  to 
perpetual  celibacy.  The  council  of  Trent  uttered  the  follow- 
ing anathema  in  the  9th  canon  on  matrimony  : 

"  If  any  one  shall  say,  that  ecclesiastics  in  holy  orders,  or  regulars, 
having  made  a  solemn  profession  of  chastity,  may  contract  marriage, 
and  that  the  contract  is  valid,  in  spite  of  ecclesiastical  law  or  vow ;  and 
that  the  opposite  doctrine  is  nothing  else  than  a  condemnation  of  mar- 
riage, and  that  all  persons  who  do  not  find  themselves  possessed  of  the 
gift  of  chastity,  though  they  may  have  vowed  it,  may  contract  marriage  ; 
let  him  be  accursed." 

Celibacy  has  now  been  for  centuries  rigidly  enforced  among  all 
the  Roman  Catholic  clergy,  except  among  the  Maronites,  Armeni- 
an Catholics,  Greek  Catholics,  and  other  Oriental  Christians  in 
connection  with  the  see  of  Rome,  whose  clergy  marry  before  or- 
diaation,  but  not  afterwards.  In  contrast  with  this  present 


268  THE  CLERGY. 

practice  of  the  Roman  Catholic  church,  are  the  examples  of 
the  apostle  Peter  himself,  whom  the  New  Testament  represents 
as  a  married  man  (Matt.  8  :  14.  1  Cor.  9  :  5,  &c.),  and  of  the 
immediate  ancestors  of  St.  Patrick  who  lived  in  the  4th  cen- 
tury and  were  married  clergymen,  as  St.  Patrick  thus  informs 
us  in  his  Confession  or  Letter  to  the  Irish  : 

"  I,  Patrick,  a  sinner,  the  rudest  and  the  least  of  the  faithful,  and 
despicable  among  many,  had  for  my  father,  Calpurnius,  a  deacon,  the 
son  of  Potitus,  formerly  a  presbyter,  who  was  the  son  of  Odissius,  who 
lived  in  Bonaven,  a  village  of  Tabemia  "  [formerly  supposed  to  be  in 
Scotland,  but  now  regarded  by  high  authorities  as  Boulogne,  in  the 
north  of  France]. 

The  oath  of  conformity  to  the  church  and  obedience  to  the 
pope,  which  is  found  at  the  end  of  the  creed  of  pope  Pius  IV., 
and  which  all  beneficed  priests,  professors,  and  bishops  are 
obliged  to  take,  is  given  in  Chapter  II.  ;  the  special  oath  of 
bishops  is  given  in  a  subsequent  part  of  this  chapter. 

Among  the  decrees  of  the  plenary  council  of  Baltimore  con- 
firming former  decrees  of  the  provincial  council  of  Baltimore 
respecting  priests,  we  have  the  following : 

"  Since  it  has  often  been  doubted  by  some,  whether  the  prelates  of 
the  church  in  these  united  provinces  had  the  power  of  assigning  the 
priests  to  the  sacred  ministry  in  any  part  of  their  dioceses,  and  of  re- 
calling them  thence,  according  to  their  judgment  in  the  Lord;  we  ad- 
monish all  priests  living  in  these  dioceses,  whether  ordained  in  them, 
or  received  in  them,  that,  mindful  of  their  promise  at  ordination,  they 
may  not  refuse  to  devote  themselves  to  any  mission  designated  by  the 
bishop,  if  the  bishop  judges  that  sufficient  provision  can  be  had  there 
for  sustaining  life  decently,  and  the  office  agrees  with  the  strength  and 
health  of  the  priests  themselves.  We  do  not  wish,  however,  by  this 
declaration,  to  make  any  innovation  in  respect  to  those  who  held  paro- 
chial benefices,  only  one  of  which,  namely  in  New  Orleans,  do  we  yet 
recognize  in  these  provinces ;  nor  do  we  intend  at  all  to  derogate  from 
the  privileges  which  have  been  granted  to  the  Religious  by  the  Holy 
See." 

The  council,  after  decreeing  that  a  church  should  never 


THE   CLERGY.  269 

have  several  co-ordinate  pastors,  but  one  pastor  only,  with  one 
or  more  assistants,  if  necessary ;  and  expressing  their  desire  to 
have  the  provinces  especially  in  the  larger  cities,  divided  into 
districts  like  parishes,  one  for  each  church,  and  each  curate  in- 
vested with  parochial  or  quasi-parochial  rights,  proceed  thus  : 
"  We  do  not  at  all  intend,  by  the  use  of  the  terms  '  parochial  right,' 
*  parish,'  and  '  curate,'  to  attribute  to  the  rector  of  any  church  the  right, 
so-called,  of  immovability ;  or  to  take  away  or  in  any  way  diminish  the 
power,  which,  according  to  the  discipline  received  in  these  provinces, 
the  bishop  has  of  depriving  any  priest  of  office  or  of  transferring  him 
to  another  place.  But  we  admonish  and  exhort  the  bishops  to  refrain 
from  using  this  right  of  theirs  except  for  weighty  reasons  and  just 
grounds." 

The  3d  chapter  of  title  III.  in  the  "  Decrees  of  the  2d  Ple- 
nary Council  of  Baltimore  "  is  on  the  election  of  bishops,  and 
provides — that  every  third  year  every  prelate  in  the  United 
States  shall  send  to  the  metropolitan  of  his  province  and  also 
to  the  Congregation  of  the  Propaganda  at  Rome  a  list  of  the 
names  of  priests  whom  he  regards  as  worthy  and  fit  for  the 
office  of  bishop,  this  list  to  be  prepared  with  the  greatest  care 
and  secrecy,  and  with  reference  to  a  schedule  of  14  "  notions 
and  questions  "  respecting  the  necessary  qualifications — that 
when  any  see,  metropolitan  or  episcopal,  becomes  vacant,  all 
the  prelates  of  the  province  shall  assemble  in  council  or  special 
convention,  and  discuss  the  qualifications  of  3  or  more  candi- 
dates who  may  have  been  recommended  for  this  vacancy  by  the 
deceased  prelate  in  a  sealed  letter  or  otherwise  by  the  nearest 
bishop  or  senior  bishop  or  the  archbishop,  and  shall  then  vote 
by  secret  ballot  respecting  each  candidate — that  the  acts  of 
the  convention  shall  be  sent  to  the  Congregation  of  the  Propa- 
ganda— that  the  opinions  of  the  other  archbishops  respecting 
the  candidates,  and,  in  case  any  candidate  belongs  in  another 
province,  of  his  bishop  or  metropolitan,  shall  also  be  forwarded 
to  Rome — and  that  the  Holy  See,  having  full  liberty  to  choose 
bishops,  may  fill  the  vacancy  by  appointing  to  it  one  of  those 
recommended  or  some  other  one.  In  case  a  bishop  wishes  a 


270  THE   CLERGY. 

coadjutor,  he  names  3  candidates,  and  presents  his  petition  to 
the  Congregation  of  the  Propaganda,  and  the  archbishop  and 
other  bishops  send  thither  their  opinion  respecting  the  candi- 
dates before  the  pope  makes  any  appointment. 

The  following  account  of  the  consecration  of  3  Roman  Cath- 
olic bishops  in  St.  Patrick's  cathedral,  New  York  city,  on  Sun- 
day, Oct.  30, 1853,  is  from  the  New  York  Daily  Times  of  the 
next  day. 

"  The  ceremonies  were  of  a  most  imposing  character,  and  continued 
from  1 1  A.  M.  to  4  p.  M.  At  9£  A.  M.  the  doors  were  opened,  and  in  a 
short  time  every  available  seat  was  occupied.  Until  the  procession 
had  entered,  the  main  aisle  was  kept  clear,  but  soon  afterwards  both 
main  and  side  aisles  were  crowded.  The  proceeds  ($1  for  each  admis- 
sion) are  to  be  set  apart  for  the  benefit  of  the '  Brothers  of  Christian  Char- 
ity,' to  assist  in  the  erection  of  their  Normal  School  at  Manhattanville. 
The  bishops  consecrated  were  Rt.  Rev.  John  Loughlin  (Irish),  bishop 
of  Brooklyn,  N.  Y. ;  Rt.  Rev.  James  Roosevelt  Bayley  (American) 
bishop  of  Newark,  N.  J. ;  and  Louis  de  Goesbriand  (French),  bishop 
of  Burlington,  Vt.  Monsignor1  Bedini,  Papal  nuncio,  consented  to 
perform  the  ceremony.  Outside  of  the  cathedral  there  was  a  large 
crowd  assembled  to  witness  the  procession,  which  at  1 1  o'clock  formed 
at  the  archbishop's  house,  in  Mulberry  St.,  and  marched  to  the  main 
entrance,  and  through  the  centre  aisle  of  the  cathedral  in  order  of  pro- 
cession There  were  nearly  50  priests  robed  in  vestments  of  the  finest 
material,  satin  richly  wrought  in  blue,  scarlet,  and  gold ;  6  bishops  at- 
tired in  full  pontificals,  with  mitre,  and  cope,  and  crook.  Over  his  Ex- 
cellency, Monsignor  Bedini,  was  borne  a  canopy  of  scarlet  velvet.  Hav- 
ing reached  the  front  of  the  altar,  each  made  obeisance  and  took  seats 
inside  and  around  the  altar  railings.  The  assistant  bishops  were: 
Bishops  Rappe  of  Cleveland,  and  McCloskey  of  Albany.  The  pre- 
senters were :  Bishops  Timon  of  Buffalo,  Fitzpatrick  of  Boston,  and 
O'Reilly  of  Hartford. 

"  Having  gone  before  the  altar,  Monsignor  Bedini  was  conducted  to 

1  Monsiynor  (Italian)  or  Monseigneur  (French)  signifies  "  my  lord,"  and  is  a  title 
of  archbishops  and  other  prelates.  Bedini  was  an  Italian,  a  Papal  nuncio,  styled 
Archbishop  of  Thebes,  who  spent  several  months  in  this  country  in  1853,  having 
been  charged,  it  was  said,  with  an  important  mission  to  our  government,  on  his 
way  to  Brazil. 


THE   CLERGY.  271 

the  throne  on  the  right,  and  then  vested ;  the  bishop's  clerk,  accom- 
panied by  the  assistant  bishops,  went  to  the  side  chapel  to  vest.  JMon- 
signor  then  took  his  seat  before  the  middle  of  the  altar,  and  the  assist- 
ant bishop,  wearing  the  mitre,  and  clothed  in  a  richly  wrought  cope, 
presented  the  bishops  elect,  who  each  wore  a  biretum. 

"  The  senior  assistant  bishop  said :  '  Most  reverend  father,  our  holy 
mother,  the  Catholic  Church,  requires  of  you  to  raise  this  priest,  here 
present,  to  the  burdensome  office  of  a  bishop.' 

"  Monsiguor  Bedini — '  Have  you  the  Apostolic  commission  ?  ' 

"  Presenting  bishops — '  We  have.' 

"  Moasignor  Bedini — '  Let  it  be  read.' 

"  Rev.  Mr.  McCarron,  Notary  to  the  Consecrator,  received  and  read 
the  Apostolic  mandate,  in  Latin.  At  its  close,  Monsignor  Bedini  said, 
*  Deo  gratias '  \_=  Thanks  to  God]. 

"  The  bishops  elect  then  knelt  and  severally  read  the  following  oath 
[in  Latin] :  '  Elect  of  the  church  of  N.,  I  shall,  from  this  hour,  hence- 
forward be  obedient  to  blessed  Peter,  the  Apostle,  and  to  the  holy  Ro- 
man Church,  and  to  the  blessed  Father,  Pope  N.,  and  to  his  successors 
canonically  chosen.  I  shall  assist  them  to  retain  and  defend  against 
any  man  whatever,  the  Roman  pontificate,  without  prejudice  to  my 
rank.  I  shall  take  care  to  preserve,  defend,  and  promote  the  rights, 
honors,  privileges,  and  authority  of  the  holy  Roman  Church,  of  the 
Pope,  and  of  his  successors,  as  aforesaid.  With  my  whole  strength  I 
shall  observe,  and  cause  to  be  observed  by  others,  the  rules  of  the  holy 
Fathers,  the  decrees,  ordinances,  or  dispositions,  and  mandates  of  the 
Apostolic  see.  When  called  to  a  synod,  I  shall  come,  unless  prevented 
by  a  canonical  impediment.  I  shall  perform  all  the  things  aforesaid> 
by  a  certain  messenger,  specially  authorized  for  this  purpose,  a  priest 
of  the  diocese,  or  by  some  other  secular,  or  regular  priest  of  tried  vir- 
tue and  piety,  well  instructed  on  all  the  above  subjects.  I  shall  not 
sell,  nor  give  away,  nor  mortgage,  enfeoff  anew,  nor  in  any  way  alien- 
ate the  possessions  belonging  to  my  table,  without  the  leave  of  the  Ro- 
man Pontiff.  And  should  I  proceed  to  any  alienation  of  them,  I  am 
willing  to  contract,  by  the  very  fact,  the  penalties  specified  in  the  con- 
stitution published  on  this  subject.'  The  Consecrator  held  the  Gospels 
open  on  his  lap,  and  received  the  oath  from  the  bishops  elect,  who, 
kneeling,  also  placed  both  hands  upon  the  book,  and  said :  '  So  may 
God  help  me,  and  these  holy  Gospels  of  God.' 


272  THE  CLERGY. 

"  The  bishop  elect  and  the  assistant  bishops  now  took  their  seats,  and 
while  the  consecrator  read  aloud  the  examen  [=  examination],  the 
assistant  bishops  accompanied  his  words  in  a  low  voice.  The  con- 
cludino'  questions  were  answered  by  the  bishops  elect.  '  Ita  ex  tola 
corde,  vo!o  in  omnibus  consentire  et  obedire'  [=  Thus  from  my  whole 
heart  I  desire  in  all  things  to  consent  and  to  obey]. 

"  Among  the  questions  in  the  examination  are  the  following : 

"  Consec. — '  Wilt  thou  teach,  both  by  word  and  example,  the  people 
for  whom  thou  art  to  be  ordained,  those  things  which  thou  understand- 
est  from  the  holy  Scriptures  ? ' 

«  Elect—'  I  will.' 

"  Ques. — '  Wilt  thou  with  veneration  receive,  teach,  and  keep  the 
traditions  of  the  orthodox  fathers,  and  the  decretal  constitutions  of  the 
holy  and  apostolic  see  ? ' 

"  Ans.— '  I  will.' 

"  Ques. —  'Wilt  thou  exhibit  in  all  things,  fidelity,  subjection,  and 
obedience,  according  to  canonical  authority,  to  the  blessed  Peter  the 
Apostle,  to  whom  was  given  by  God  the  power  of  binding  and  loosing ; 
and  to  his  Vicar  our  Lord  Pope  Pius  IX.,  and  to  his  successors  the 
Roman  Pontiffs  ? ' 

"Ans.—'  I  will.' 

"  The  examination  having  closed,  the  bishops  elect  were  led  to  the 
consecrator  before  whom  they  knelt  and  reverently  kissed  his  hand. 
Monsignor  Bedini,  laying  off  his  mitre,  turned  to  the  altar,  and  com- 
menced the  mass,  the  bishops  elect  being  at  his  left  hand,  and  the  as- 
sistant bishops  at  their  seats.  After  the  '  confession,'  the  bishops  elect 
went  to  the  small  chapel,  laid  aside  the  cope,  and,  opening  the  stole, 
put  on  the  pastoral  crook,  girded  on  the  stole  without  crossing  it  on  the 
breast,  were  vested  with  the  tunic,  dalmatic,  and  chasuble,  and  put  on 
the  sandals,  and,  returning,  continued  the  ma*s.  The  litanies  and 
masses  were  continued,  varying  from  the  usual  forms  to  admit  particu- 
lar ceremonies  of  the  consecration,  the  bishops  elect  being  part  of  the 
time  prostrate  at  the  left  of  the  consecrator.  The  litanies  concluded, 
the  consecrator,  aided  by  the  assistant  bishops,  opened  the  book  of  Gos- 
pels, and  laid  it  on  the  neck  and  shoulders  of  the  bishops  elect  severally: 
each  of  the  bishops  touching  the  head  of  the  bishop  elect,  saving,  '  Re- 
ceive thou  the  Holy  Ghost.' 

"After  prayer,  the  heads  of  the  bishops  elect  were  bound  with  linen, 


THE  CLERGY.  273 

and  they  then  approached  Monsignor  Bedini  severally ;  he,  kneeling 
before  the  altar,  began  the  hymn  [of  invocation  to  the  Holy  Spirit] 
'  Veni,  Creator  Spiritus '  [=  Come,  Creator  Spirit],  which  was  contin- 
ued by  the  choir.  Madam  Steffanone  was  engaged,  and  sang  some  solo 
passages  with  beautiful  effect.  When  the  first  verse  was  performed, 
the  consecrator  took  his  seat  in  front  of  the  altar,  put  on  his  mitre,  and 
taking  off  his  ring  and  gloves,  again  put  on  the  ring,  and  dipping  the 
thumb  of  his  right  hand  in  chrism,  he  anointed  therewith  the  head 
of  the  bishop  elect,  who  knelt  before  him,  first  making  the  sign  of  the 
cross  upon  the  crown,  and  then  anointing  it  entirely,  saying,  '  May  thy 
head  be  anointed  and  consecrated  with  heavenly  blessing  in  the  pontifi- 
cal order.' 

"The  131st  Psalm  was  then  sung  by  the  choir.  \VhiIedoingso, 
the  consecrator  anointed  the  hands  of  the  bishop  elect,  then  blessed 
and  handed  him  the  crook  or  staff  of  the  pastoral  office,  then  blessed 
the  episcopal  rings,  and  placed  one  on  the  annular  finger  of  each  bishop 
elect,  saying,  '  Take  this  ring  as  a  token  of  fidelity,  so  that  being  gifted 
with  inviolate  faith,  thou  mayst  guard  the  spouse  of  Christ — his  holy 
Church.' 

"  The  consecrator  then  took  the  book  of  the  Gospels  from  the  should- 
ers of  the  consecrated,  and,  together  with  the  assistant  bishops,  handed  it 
closed  to  the  consecrated,  who  touched  it,  the  consecrator  at  the  time 
saying, '  Receive  the  Gospel,  go  preach  to  the  people  committed  to  thy 
care,  for  God  is  powerful,  that  he  may  increase  his  grace  in  thy  behalf; 
who  lives  and  reigns  forever.'  Amen. 

"  The  consecrator  and  the  assistant  bishops  now  received  the  conse- 
crated to  the  kiss  of  peace  on  the  right  cheek.  The  consecrated  re- 
turned with  the  assistant  bishops  to  his  chapel,  where  he  continued  the 
mass  to  the  offertory.  The  consecrator  in  like  manner  continued  the 
mass." 

Archbishop  Hughes  then  preached  a  sermon  from  1  Peter  2 : 
25,  extolling  the  office  of  a  Roman  Catholic  bishop.  The  ser- 
mon being  finished, 

"  Monsignor  Bedini  took  his  seat  before  the  altar,  and  the  conse- 
crated bishops,  attended  by  the  assistant  bishops,  presenting  themselves, 
knelt  before  the  consecrator,  and  offered  him  2  lighted  torches,  2  loaves, 
and  2  little  casks  of  wine,  then  kissed  the  consecrator's  hand.  The 
consecrator  and  the  consecrated  bishops  then  continued  the  mass  at  the 
18 


274  THE  CLERGY. 

same  altar,  the  latter  at  the  epistle  side.  The  Te  Deum  was  intoned 
by  Monsignor  Bedini,  his  mitre  being  laid  aside,  in  a  full,  clear  voice. 
After  it  had  commenced,  the  consecrated  bishops,  each  between  two 
other  bishops,  walked  down  the  centre  aisle,  giving  their  blessing  to 
the  people  as  they  passed,  who  knelt  to  receive  it.  After  singing  the 
4  antiphon '  and  some  other  ceremonies,  the  consecrated  bishops  received 
the  kiss  of  peace  from  their  brethren,  and  the  ceremonies  concluded." 

The  oath  which  is  given  above  as  taken  by  the  bishops  is 
considerably  shorter  than  that  which  has  been  taken  for  cen- 
turies in  Roman  Catholic  countries ;  but  agrees  with  the  form 
given  by  the  late  archbishop  Kenrick  of  Baltimore,  who  says, 
"  the  present  pope,  at  the  solicitation  of  the  bishops  of  the  6th 
council  of  Baltimore  [1846],  consented  to  the  omission  of  the 
feudal  phrases,  and  sanctioned  this  simpler  formulary,  to  be 
used  by  all  the  bishops  in  the  United  States."  Yet  a  gentle- 
man who  was  present  at  the  ceremonies  of  Oct.  80,  1853,  was 
confident  that  the  longer  oath  given  in  the  Pontificate  Roman- 
um  which  he  held  in  his  hand  at  the  time,  was  taken  by  the 
bishops  elect,  and  the  Decrees  of  the  Plenary  council  of  Balti- 
more in  1866  contain  no  modification  of  the  oath.  It  is  believed 
that  nothing  regarded  as  essential  was  omitted  then  or  is  omit- 
ted now.  The  oath,  as  given  above,  certainly  appears  to  be 
incomplete.  The  original  oath  is  thus  translated  from  the  Pon- 
tificale  Romanum,  published  by  authority  of  the  popes  and  re- 
published  at  Rome  in  1869  by  the  Congregation  of  Rites  and 
the  Propaganda.1 

"  I,  N.,  elect  of  the  church  of  N.,  from  this  hour  henceforward  will 
be  "  faithful  and  obedient  to  the  blessed  Peter  the  apostle,  and  to  the 
holy  Roman  church,  and  to  our  lord,  the  lord  N.  [Pius]  pope  N.  [IX.], 
and  to  his  successors  canonically  coming  in.  I  will  not  advise,  or  con- 
sent, or  do  anything,  that  they  may  lose  life  or  member,  or  be  taken  by  an 
evil  deception,  or  have  hands  violently  laid  upon  them  in  any  way,  or  have 

1  The  large  cut  opposite  this  page  is  copied  from  one  in  the  Pontificale  Romanum, 
edition  of  1818. 

2  The  words  in  Italics  are  not  in  the  oath  as  recorded  in  the  preceding  account 
of  the  consecration  of  the  bishops,  Oct.  30,  1853. 


THE  CLERGY.  275 

injuries  offered  to  them  under  any  pretense  whatsoever.  The  counsel  in- 
deed, which  they  shall  intrust  to  me,  by  themselves,  or  by  their  messengers, 
or  letters,  I  will  not,  to  their  harm,  knowingly  reveal  to  any  one.  The 
Roman  papacy  and  the  royalties  of  St.  Peter,  I  will  help  them  to  retain 
and  defend,  without  prejudice  to  my  order,  against  every  man.  The  legate 
of  the  apostolic  see  in  his  going  and  returning,  I  will  treat  honorably  and 
help  in  his  necessities.  The  rights,  honors,  privileges,  and  authority  of 
the  holy  Roman  church,  of  our  lord  the  pope,  and  of  his  aforesaid  suc- 
cessors, I  will  take  care  to  preserve,  defend,  increase,  and  promote. 
Nor  will  I  be  in  any  counsel,  or  deed,  or  working,  in  which  any  things 
may  be  contrived  against  our  lord  himself  or  the  said  Roman  church,  to 
the  injury  or  prejudice  of  their  persons,  right,  honor,  state,  and  power. 
And,  if  I  shall  know  such  things  to  be  taken  in  hand  or  managed  by  any 
whomsoever,  I  will  hinder  this  as  far  as  I  can  ;  and  as  soon  as  I  shall 
be  able,  I  will  make  it  known  to  our  said  lord,  or  to  some  other  one,  by 
whom  it  may  come  to  his  knowledge.  The  rules  of  the  holy  Fathers,  the 
decrees,  ordinances,  or  dispositions,  reservations,  provisions,  and  man- 
dates apostolical,  I  will  observe  with  all  my  might  and  cause  to  be  ob- 
served by  others.  Heretics,  schismatics,  and  rebels  against  our  said 
lord  or  his  aforesaid  successors  I  will,  as  far  as  I  can,  follow  after  *  and 
Jight  against.  When  called  to  a  synod,  I  will  come,  unless  I  shall  be 
prevented  by  a  canonical  impediment.  1  will  myself  personally  visit 
the  thresholds  of  the  apostles  [i.  e.  Rome~\  every  three  years2  ;  and  I  will 
render  to  our  lord  and  his  aforesaid  successors  an  account  of  my  whole 
pastoral  office  and  of  all  things  in  anywise  pertaining  to  the  state  of  my 
church,  to  the  discipline  of  the  clergy  and  people,  finally  to  the  salvation 
of  the  souls  committed  to  my  trust ;  and  I  will  in  turn  humbly  receive 
and  with  the  utmost  diligence  perform  the  apostolic  commands.  But  if 
I  shall  be  detained  by  a  lawful  impediment,  I  will  perform  all  the  things 
aforesaid  by  a  certain  messenger  specially  authorized  for  this  purpose, 
one  of  my  chapter,  or  some  other  one  placed  in  ecclesiastical  dignity, 

1  The  Latin  word  here  is  persequar,  from  which  comes  our  word  "  persecute," 
and  which  literally  signifies  "  follow  perseveringly,"  hence  "  pursue,"  "  hunt  after," 
"prosecute,"  or  "persecute." 

2  This  period  applies  to  those  in  Italy  and  its  vicinity ;  once  hi  4  years  is  the 
rule  for  those  in  France,  Spain,  Germany,  Great  Britain  and  Ireland,  &c. ;  once 
in  5  years  for  those  in  remoter  parts  of  Europe,  in  North  Africa,  &c. ;   once  in  10 
years  for  those  in  Asia,  America,  &c.    Thus  the  Pontificate  Romanian  determines. 


276 


THE  CLERGY. 


or  else  having  a  parsonage ;  or,  if  these  are  lacking  to  me,  by  a  priest 
of  the  diocese ;  and,  if  the  clergy  are  altogether  lacking,  by  some  other 
secular  or  regular  presbyter,  of  tried  honesty  and  piety,  well-instructed 
in  all  the  above  named  subjects.  In  respect  to  an  impediment  of  this 
sort,  however,  I  will  give  information  by  legitimate  proofs,  to  be  transmit" 
ted  by  the  aforesaid  messenger  to  the  Cardinal  proponent  of  the  holy  Ro- 
man church  in  the  Congregation  of  the  Sacred  Council.  Assuredly  the 
possessions  belonging  to  my  table  I  will  not  sell,  nor  give  away,  nor 
pledge,  nor  infeoff  anew,  or  in  any  way  alienate,  even  with  the  consent 
of  the  chapter  of  my  church,  without  consulting  the  Roman  pontiff. 
And  if  I  shall  make  any  alienation,  I  desire  by  that  very  act  to  incur 
the  penalties  set  forth  in  a  certain  constitution  published  on  this  sub- 
ject. 

"  So  help  me  God  and  these  holy  Gospels  of  God." 

The  Roman  Catholic  priests,  theological  seminaries  and  ecclesiastical 
institutions,  and  ecclesiastical,  clerical,  or  theological  students  in  the 
archdioceses  and  dioceses  in  the  United  States  are  thus  reported  in 
Sadliers'  Catholic  Directory  for  1870  and  1871  The  archdioceses  are 
marked  "A."  ;  the  dioceses  "  D."  ;  and  vicariates  apostolic  "  V.  A." 


Theol.  Stnd. 
1870  1871 


Dioceses. 

Priests.     Theol.  Sem. 

1870    1871     1870-1 

Baltimore             A. 

195 

195 

12 

Cincinnati             " 

131 

145 

2 

New  York 

210 

229 

1 

New  Orleans        " 

145 

153 

1 

St.  Louis              " 

180 

180 

1 

Oregon  City         " 

14 

14 

.. 

San  Francisco      " 

92 

92 

.  . 

Albany                D. 

170 

170 

.. 

Alton 

96 

103 

1 

Boston                                         ) 

1  OO 

143 

.  . 

Springfield  (established  1870_)D.  ] 

183 

51 

Brooklyn             D. 

81 

91 

1 

Buffalo                  " 

102 

102 

1 

Burlington  [Vt]  " 
Charleston  [S.  C.]" 

28 
18 

28 
14 

•• 

Chicago                 " 

142 

154 

.  . 

Cleveland              " 

107 

117 

2 

Columbus  [Ohio  ]  " 

46 

46 

.. 

Covington 

31 

31 

Detroit 

88 

93 

.. 

Dubuque 

80 

98 

.. 

Erie 

43 

44 

.  . 

Fort  Wayne 

68 

69 

.. 

Galveston 

75 

75 

.. 

Grass  Valley  [Cal.] 

26 

25 

Green  Bay 

31 

41 

•• 

60 

58 

28 

30 

40 

40 

24 

24 

45 

52 

20 

20 

95 

68 

30 
10 

30 
10 

50 

21 

17 

22 

'.  11 

11 

35 

34 

12 

12 

12 

10 

17 

17 

12 

3 

55 

12 

THE  CLERGY. 


277 


Diocese*. 

Priests.    Theol.  Sem. 

1870    1871       1870-1 

Hartford              D. 

95 

95 

.. 

Harrisburg 

32 

34 

.. 

La  Crosse 

22 

22 

.  . 

Little  Rock 

8 

8 

.  . 

Louisville 

84 

84 

2 

Marquette  and  Sault  St.  Marie  D. 

15 

13 

Milwaukee            D. 

144 

153 

2 

Mobile 

33 

33 

1 

Monterey  and  Los  Angeles  [Cal.]  D. 

32 

32 

.. 

Nashville             D. 

16 

17 

•  . 

Natchez 

20 

25 

Natchitoches         " 

17 

17 

.. 

Nesqualy  [Washington  Ter.l  D 
Newark  [N.  J.]    D. 

12 
92 

13 

88 

*2 

Philadelphia         " 

169 

170 

4 

Pittsburg                " 

110 

129 

1 

Portland  [Me.]      " 

38 

41 

Richmond  [Va.]  " 

17 

17 

1 

Rochester  [N.Y.J  " 

45 

44 

Santa  Fe 

81 

81 

. 

Savannah 

9 

9 

. 

Scranton               " 

28 

32 

. 

St.  Joseph  [Mo.]  " 

16 

19 

. 

St.  Paul 

65 

65 

Vincennes             " 

88 

88 

1 

Wheeling 

24 

26 

. 

Wilmington  [Del.]  D. 
Colorado  and  Utah  V.  A. 

12 
11 

12 
12 

• 

Idaho 

•  •• 

11 

Florida                         "  \ 

14 

. 

St  Augustine           D.  J 

• 

Kansas                     V.  A. 

34 

35 

. 

Nebraska 

21 

20 

N.  Carolina                   " 

4 

6 

• 

3784 

3968 

36 

Theol.  Stud. 
1870  1871 


70 

70 

11 

18 

6 

6 

56 

56 

90 

13 

3 

1 

8 

8 

5 

5 

10 

10 

138 

155 

•  •  * 

36 

7 

.  .  . 

9 

9 

7 

1 

10 

14 

32 

32 

20 

16 

4 

4 

8 

6 

10 

10 

9 

8 

1086 

952 

These  statistics,  imperfect,  yet  the  best  obtainable,  show  a  gain  in 
1  year  of  184  priests,  and  a  loss  of  134  ecclesiastical  students  for  the 
same  period,  the  number  of  seminaries  remaining  the  same.  Making 
allowance  for  3  vicariates  apostolic  (Arizona,  Montana,  and  the  Indian 
Territory  Ea^t  of  the  Rocky  Mountains)  which  are  not  reported  in  the 
Directory  for  1871,  we  may  estimate  the  present  number  of  Roman  Cath- 
olic priests  in  the  United  States  at  just  about  4,000.  If  we  suppose  the 
ratio  of  priests  and  ecclesiastical  students  to  be  the  same  in  the  dioceses, 
&c.,  which  do  not  report  the  latter  as  in  those  which  report  both,  we 
shall  obtain  about  1400  as  the  whole  number  of  Americans  now  study- 
ing for  the  Roman  Catholic  priesthood. 

The  following  list  of  archbishops,  bishop-",  and  vicars  apostolic  is 
from  Sadliers'  Catholic  Directory  for  1870,  with  notes  designating  the 
changes  made  in  that  for  1871.  In  the  1st  column  "  A. "  stands  for 


278 


THE   CLERGY. 


Archdiocese,  "  D."  for  Diocese,  and  "  V.  A."  for  Vicariate  Apostolic ; 
the  bishops  and  archbishops  follow  in  the  2d  column  ;  and  the  dates 
of  their  consecration  (marked  "  C.")  and  of  translation  to  their  present 
dioceses  (marked  "  tr.")  in  the  3d  column. 

PROVINCE  OF  BALTIMORE. 

BIOCESB. 

Baltimore,  A., 

Most  Rev.  Martin  John  Spalding,  D.D.,    C.  Sept.  10,  1848 ;  tr.  May  6, 1864. 
Charleston,  D., 

Rt.  Rev.  Patrick  N.  Lynch,  D.D., 
Erie,  D., 

Rt.  Rev.  Tobias  Mullen,  D.D., 
Harrisburg,  D., 

Rt.  Rev.  Jeremiah  F.  Shanahan,  D.D.,       "  July  12,  1868. 
Philadelphia,  D., 

Rt.  Rev.  James  F.  Wood,  D.D., 
Pittsburg,  D., 

Rt.  Rev.  Michael  Domenec,  D.D., 
Richmond,  D., 

Rt.  Rev.  John  McGill,  D.D., 
Savannah,  D., 

Rt.  Rev.  Augustine  Vdrot,1  D.D., 
Scranton,  D., 

Rt.  Rev.  William  O'Hara,  D.D., 
Wheeling,  D., 

Rt.  Rev.  Richard  V.  Whelan,  D.D., 
Wilmington,  D., 

Rt.  Rev.  Thomas  A.  Becker,  D.D., 
Florida,  V.  A., 

Rt.  Rev.  Augustine  Verot,1  D.D., 
North  Carolina,  V.  A., 

Rt.  Rev.  James  Gibbons,  D.D., 


"  Mar.  14,  1858. 
"  Aug.  12,  1868. 


"  April  26,  1857. 

"  Dec.     9,  1860. 

"  Nov.  10,  1850. 

"  April  25,  1858 ;  tr.  July  14, 1861 

"  July  12,  1868. 

"  Mar.  21,  1841 ;  tr.  in  1850. 

"  Aug.  23,  1868. 

[above). 

Administrator  Apostolic,  1858  (see 


Cincinnati,  A., 

Most  Rev.  John  B.  Purcell,  D.D., 
Cleveland,8  D., 

Rt.  Rev.  Amadeus  Rappe,  D.D., 


C.  Aug.  23,  1868. 
PROVINCE  OF  CINCINNATI. 

C.  Oct.  13,  1833. 
"  Oct.   10,  1847. 


1  Bishop  V6rot  was  consecrated  April  25,  1858,  bishop  of  Danabe  in  partibus, 
and  made  Vicar  Apostolic  of  Florida ;  translated  to  Savannah  July  14,  1861 ;  to 
St.  Augustine,  as  a  new  diocese,  in  1870.    Ignatius  Persico,  D.D.,  is  now  bishop  of 
Savannah,  C.  March  8,  1854;  tr.  in  1870.     The  other  vicars  apostolic  are  also 
bishops  of  some  diocese  in  partibus  infiddium  ("see  p.  99). 

2  Bishop  Rappe  resigned  Aug.  22,  1870;  and  Very  Rev.  Edward  TT<mnjti  is 
"  Administrator,  sede  vacante  "  [=  the  see  being  vacant]. 


THE  CLERGY.  279 

DIOCESE. 

Columbus,  D., 

Rt.  Rev.  Sylvester  H.  Rosecrans,  D.D.,     C.  Mar.  25,  1862  ;  tr.  Mar.  3, 1868. 
Covington,1  D., 

Very  Rev.  John  A.  McGill,  Administrator;  see  vacant. 

Detroit,1  D., 

Very  Rev.  Peter  Hennaert,  "  "        "  ' 

Fort  Wayne,  D., 

Rt.  Rev.  John  H.  Luers,  D.D.,  C.  Jan.  10, 1858. 

Louisville,  D., 

Rt.  Rev.  William  McCloskey,  D.D.,  "  April  19,  1868. 

Marquette  and  Sault-Saintc-Marie,  D., 

Rt.  Rev.  Ignatius  Mrak,  D.D.,  "  Feb.     7,  1869. 

Vincennes,  D., 

Rt.  Rev.  Maurice  de  St.  Palais,  D.D.,         "  Jan.  14,  1849. 

PROVINCE  OF  NEW  ORLEANS. 
New  Orleans,2  A., 

Most  Rev.  John  M.  Odin,  D.D.,  C.  Mar.    6,  1842 ;  tr.  in  1861.  ' 

Galveston,  D., 

Rt.  Rev.  Claudius  Maria  Dubuis,  D.D.,       "  Nov.  23,  1862. 
Little  Rock,  D., 

Rt.  Rev.  Edward  Fitzgerald,  D.D.,  "  Feb.     3,  1867. 

Mobile,  D., 

Rt.  Rev.  John  Quinlan,  D.D.,  "  Dec.     5,  1859; 

Natchez,  D., 

Rt.  Rev.  William  H.  Elder,  D.D.,  "  May    3,  1857. 

Natchitoches,  D., 

Rt.  Rev.  Augustus  Martin,  D.D.,  "  Nov.  30,  1853. 

PROVINCE  OP  NEW  YORK. 
New  York,  A., 

Most  Rev.  John  McCloskey,  D.D.,  C.  Mar.  10,  1844 ;  tr.  May  6, 1864. 

Albany,  D., 

Rt.  Rev.  John  J.  Conroy,  D.D.,  "  Oct.    15,  1865. 

Boston,8  D., 

Rt.  Rev.  John  J.  Williams,  D.D.,  "  Mar.  11, 1866. 

Brooklyn,  D., 

Rt.  Rev.  John  Loughlin,  D.D.,  "  Oct.  30,  1853. 

1  Casper  H.  Borgess,  D.D.,  was  consecrated  bishop  of  Detroit,  April  24,  1870; 
Augustus  M.  Tcebbe,  D.D.,  is  bishop  of  Covington,  C.  Jan.  9,  1870. 

a  Archbishop  Odin  died  near  Lyons  in  France,  May  26,  1870;  Napoleon  J. 
Perch.6,  D.D.,  is  his  successor,  C.  May  1,  1870. 

8  The  new  diocese  of  Springfield  takes  from  that  of  Boston  the  5  western  coun- 
ties of  Massachusetts ;  and  Rev.  P.  T.  O'Reilly,  D.D.,  was  consecrated  its  bishop 
Sept.  25,  1870. 


280  THE  CLERGY. 

DIOCIS*. 

Buffalo,  D., 

Rt.  Rev.  Stephen  V.  Ryan,  C.  M.,  D.D.,  C.  Nov.  8, 1868. 
Burlington,  D., 

Rt.  Rev.  Louis  de  Goesbriand,  D.D.,  "  Oct.  30,  1863. 
Hartford,  D., 

Rt.  Rev.  Francis  P.  McFarland,  D.D.,  "  Mar.  14,  1858. 
Newark,  D., 

Rt.  Rev.  James  R.  Bayley,  D.D.,  "  Oct.  30,  1853. 

Portland,  D., 

Rt.  Rev.  David  W.  Bacon,  D.D.,  "  April  22, 1855. 

Rochester,  D.,  „ 

Rt.  Rev.  Bernard  J.  McQuaid,  D.D.,          "  July  12,  1868. 

PHO.VINCE  OF  OREGON.1 
Oregon  City,  A., 

Most  Rev.  Francis  N.  Blanchet,  D.D.,  C.  July  25,  1845. 
Nesqualy,  D., 

Rt.  Rev.  Augustine  M.  A.  Blanchet,  D.D.,  "   Sept.  27,  1846;  tr.  July  28,  '50. 
Vancouver's  Island,  D., 

Rt.  Rev.  Modest  Demers,  D.D.,~  "  July  18,  1846. 

Columbia,  V.  A., 

Rt.  Rev.  Aloysius  J.  d'Herbomez,  D.  D.,  "  Oct.  9,  1864. 
Idaho,  V.  A., 

Rt.  Rev.  Louis  Lootens,  D.D.,  "  Aug.    9,  1868. 

PROVINCE  OP  ST.  Louis. 

St.  Louis,  A., 

Most  Rev.  Peter  R.  Kenrick,  D.D.,  C.  Nov.  30,  1841. 

Alton,2  D., 

Very  Rev.  Peter  J.  Baltes,  Administrator ;  see  vacant. 

Chicago,8  D., 

Rt.  Rev.  James  Duggan,  D.D,,  C.  May  30,  1850;  tr.  Jan.  21, 1859. 

Dubuque,  D., 

Rt.  Rev.  John  Hennessy,  D.D.,  "   Sept.  30,  1866. 

Green  Bay,  D., 

Rt.  Rev.  Joseph  Melcher,  D.D.,  "  July  12,  1868. 

La  Crosse,  D., 

Rt.  Rev.  Michael  Heiss,  D.D.,  "  Sept    6,  1868. 

1  The  diocese  of  Vancouver's  Island  and  the  Vicariate  Apostolic  of  Columbia, 
though  embraced  in  the  ecclesiastical  province  of  Oregon,  are  in  British  America. 

3  Peter  J.  Baltes,  D.D.,  was  consecrated  bishop  of  Alton,  January  23,  1870. 

8  Bishop  Duggan  having  retired  on  account  of  infirm  health,  Rt.  Rev.  Thomas 
Foley,  D.D.,  was  appointed  coadjutor  and  administrator,  Nov.  19,  1869,  and  was 
consecrated  Bp.  of  Pergamus  in  partibus,  Feb.  27,  1870. 


THE  CLERGY.  281 

DIOCESE. 

Milwaukee,  D., 

Rt.  Rev.  John  M.  Henni,  D.D.,  C.  Mar.  19,  1844. 

Nashville,  D , 

Rt  Rev.  Patrick  A.  Feehan,  D.D.,  "  Oct.     1,  1865. 

Santa  Fe,  D., 

Rt.  Rev.  John  Lamy,  D.D.,  "  Nov.  24,  1850. 

St.  Joseph,  D., 

Rt  Rev.  John  Hogan,  D.D.,  "  Sept.  13,  1868. 

St  Paul,  D., 

Rt  Rev.  Thomas  L.  Grace,  D.D.,  "  July  20,  1859. 

Arizona,  V.  A., 

Rt.  Rev. 

Colorado  and  Utah,  V.  A., 

Rt.  Rev.  Joseph  P.  Machebomf,  D.D.,         "  Aug.  16,  1868. 
Indian  Territory,  E.  of  Rocky  Mts.,  V.  A., 

Rt.  Rev.  John  B.  Miege,  D.D.,  "  Mar.  25,  1851. 

Montana,  V.  A., 

Rt.  Rev. 

Nebraska,  V.  A., 

Rt.  Rev.  James  M.  O'Gorman,  D.D.,          "  May    8,  1859. 

PROVINCE  OF  SAN  FRANCISCO. 
San  Francisco,  A., 

Most  Rev.  Jos.  S.  Alemany,  D.D.,  O.S.D.,  C.  June  10, 1850 ;  tr.  July  19, 1853. 
Grass  Valley,  D., 

Rt.  Rev.  Eugene  O'Connell,  D.D.,  "  Feb.    3,  1861. 

Monterey  and  Los  Angeles,  D., 

Rt.  Rev.  Thaddeus  Amat,  D.D.,  "  Mar.  12,  1854. 

There  are  now  54  Roman  Catholic  dioceses  in  this  country 
(including  the  7  archdioceses  and  the  new  dioceses  of  St.  Au- 
gustine and  Springfield),  7  vicariates  apostolic,  and  about  4000 
Roman  Catholic  priests. 

But  the  number  in  this  country  constitutes  but  a  small  part 
of  the  whole  Roman  Catholic  priesthood  in  the  world.  The 
number  of  patriarchates,  archbishoprics  and  bishoprics  in 
the  Roman  Catholic  church,  including  those  of  the  Oriental 
churches  in  communion  with  it,  amounted  to  1100  according 
to  the  official  account  in  the  Annuario  Pontificio  (=  Pontifical 
Annual)  for  1870,  as  reported  in  the  Catholic  Almanac  for  1871, 
6  having  been  added  since  the  last  annual  account,  and  157 
sees  being  vacant  at  the  date  of  the  report.  The  whole  num. 


282  THE  CLERGY. 

ber  of  Roman  Catholic  priests  in  the  world  is  probably  not  less 
than  from  100,000  to  150,000.  The  classes  of  priests,  regu- 
lar, secular,  &c.,  are  described  in  Chapter  II. 

The  Roman  Catholic  priesthood  constitute  a  thoroughly  dis- 
ciplined and  efficient  army,  bound  by  vows  of  strict  obedience 
to  their  superiors,  destitute  of  any  family  ties  to  interest  them 
in  the  ordinary  affairs  of  life,  or  to  attach  them  to  any  earthly 
home  or  country,  and  officered  by  picked  veterans,  who  are 
not  only,  like  the  rest  of  this  army,  cut  off  from  ordinary 
human  enjoyments,  but  are  bound  by  a  most  solemn  oath  to 
devote  their  lives  and  energies  to  the  advancement  of  their 
church  temporally  as  well  as  spiritually,  and  to  render  faithful 
and  undivided  obedience  to  the  pontiff  whom  they  are  taught 
to  regard  as  the  infallible  Vicar  of  Jesus  Christ  and  the  un- 
doubted representative  of  God  upon  earth.  They  are  surely  a 
power  in  this  world. 


CHAPTER 

KELIGIOUS  ORDERS.— MONKS,  NUNS,  &c. 

ECCLESIASTICAL  historians  place  the  rise  of  monasticism  or 
monachism  (both  derived  from  the  Greek  monos  =  alone)  in 
the  early  part  of  the  4th  century  after  Christ,  during  the  Decian 
persecution.  It  began  in  Egypt  with  Paul  of  Thebes  and  St. 
Anthony,  the  former  of  whom  died  in  A.D.  340,  and  the  latter, 
at  the  age  of  105  years,  in  A.D.  356.  There  were  in  the  church, 
indeed,  at  an  earlier  period,  ascetics,  who,  without  forsaking 
all  society,  sought  to  mortify  the  flesh  and  cultivate  an  uncom- 
mon degree  of  piety  by  retiring  from  the  ordinary  business  of 
life  and  devoting  themselves  especially  to  spiritual  exercises  ; 
but  Paul  of  Thebes  and  Anthony  and  others  like  them,  taking 
the  prophet  Elijah  and  John  the  Baptist  for  their  models,  and 
going  beyond  them,  became  hermits  or  anchorites,  secluded 
themselves  from  all  society,  dwelt  in  caves,  clothed  themselves 
in  rough  apparel  as  in  the  skins  of  wild  beasts,  lived  on  bread 
and  water,  and  gave  themselves  up  to  prayer,  affliction  of  the 
body,  and  conflict  with  the  powers  of  darkness.  *  Another  step 
or  stage  in  the  development  of  monachism  was  the  bringing  to- 
gether into  a  community  those  who  wished  to  live  apart  from 
the  world  and  to  devote  themselves  to  spiritual  exercises.  This 
is  the  cloister  life  or  monasticism  in  the  usual  sense  of  the 
term,  and  likewise  originated  in  Egypt  in  the  4th  century  with 
one  of  Anthony's  disciples  named  Pachomius.  He  founded 

*  Among  the  hermits  may  be  reckoned  the  pillar-saints  or  stylites,  whose  founder, 
Simeon  or  Simon,  a  Syrian,  is  said  to  have  lived  37  years  on  a  pillar  3  feet  in  di- 
ameter, and  elevated  from  9  to  60  feet  above  the  ground. 


284  RELIGIOUS   ORDERS — MONKS,  NUNS,  AC. 

9  monasteries  of  men  and  1  of  women,  and  established  a  sys- 
tem of  rules  requiring  the  monks  or  cenobites,  as  they  were 
called,  to  practice  solitariness,  manual  labor,  spiritual  exercises, 
restraint  of  the  bodily  appetites,  and  strict  obedience  to  their 
president  or  abbot.  From  Egypt  the  monastic  system  was 
carried  by  Hilarion  into  Palestine,  by  Athanasius  to  Rome,  by 
Eustathius  into  Armenia  and  Paphlagonia,  by  Basil  *  into 
Pontus,  by  Martin  into  Gaul,  <fcc.  It  spread  rapidly  over  the 
whole  Christian  world,  and  was  for  centuries  the  chief  reposi- 
tory of  the  Christian  life.  The  last  step  in  the  development 
of  monasticism  was  the  institution  of  monastic  orders,  uniting 
a  number  of  monasteries  under  one  rule  of  life  and  one  gov- 
ernment ;  but  this  step  was  not  taken  till  the  6th  century  under 
St.  Benedict,  from  whom  the  Benedictines  derive  their  name 
and  origin. 

There  was  at  first  no  particular  vow  on  entering  a  monastic 
life,  and  no  prohibition  of  quitting  it.  The  monks  were  also 
at  first  all  laymen,  some  of  them  married  and  fathers,  others 
unmarried ;  but  soon  there  were  bishops  and  other  clergy  who 
adopted  a  strictly  monastic  life ;  and  there  were  monks,  who 
were  laymen,  but  were  chosen  to  be  clergymen.  "  Even  at  the 
end  of  the  4th  century,"  says  Gieseler,  "  monastic  life  was  con- 
sidered to  be  the  usual  preparation,  and  monachism  the  nursery 
for  the  clergy,  especially  for  bishops."  The  council  of  Chalce- 
don  (A.D.  451)  declared  that  monks  and  nuns  were  not  at  lib- 

*  "  The  monks  of  St.  Basil,"  or  "  Basilian  monks,"  are  named  from  St.  Basil, 
bishop  of  Cesarea  in  Cappadocia,  who  retired  to  the  deserts  of  Pontus  in  the  4th 
century,  and  became  the  spiritual  father  of,  it  is  said,  more  than  90,000  monks  in 
his  life.  The  order  flourished  greatly,  in  both  the  Greek  and  Latin  churches,  and 
most  of  the  present  Greek  monks  are  said  to  belong  to  it.  Those  of  the  order  in 
the  Latin  church  were  united  under  one  head  about  1573  by  pope  Gregory  XIII., 
who  revised  the  rule  given  by  Basil.  The  order  is  claimed  to  have  produced  14 
popes,  many  patriarchs,  cardinals,  and  archbishops,  1805  bishops,  and  11,805  mar- 
tyrs, and  is  still  numerous  in  Southern  Europe.  The  Basilians  have  a  church  and 
college  at  Sandwich  in  Canada  West.  The  Preparatory  (Ecclesiastical)  Seminary 
at  Louisville,  Stark  Co.,  Ohio,  is  directed  by  the  Basilians,  who  have  there  a  supe- 
rior and  6  professors,  with  28  students. 


BELIGIOUS  ORDERS — MONKS,  NUNS,  &C.  285 

erty  to  marry,  but  allowed  bishops  to  extend  mercy  to  the  of- 
fenders. At  the  East  the  irrevocableness  of  monastic  vows 
gradually  became  an  established  doctrine,  and  the  monasteries 
were  about  the  middle  of  the  5th  century  subjected  to  a  rigor- 
ous discipline  and  placed  under  the  jurisdiction  of  the  bishops. 
The  monasticism  of  the  West  was  less  developed  than  that  of 
the  East ;  but  St.  Benedict,  in  the  6th  century,  gave  it  a  new 
form  and  impulse.  He  was  born  at  Nursia  (now  Nor  da)  in 
central  Italy  about  A.D.  480  ;  and  about  the  age  of  14,  having 
been  sent  to  Rome  for  his  education  and  there  been  disgusted 
with  the  prevalent  dissipations,  he  ran  away,  and  hid  himself 
for  3  years  in  a  cave  at  Sublacum  (=  Subiaco')  about  30  miles 
east  of  Rome.  Here  he  is  said  to  have  overcome  a  Satanic 
temptation  to  lust  by  rolling  himself  among  brambles  and  thus 
lacerating  his  body.  Subsequently  the  monks  of  a  neighboring 
monastery  chose  him  for  their  abbot ;  but  his  rigorous  disci- 
pline offended  them,  and  they  attempted  to  poison  him.  Upon 
this  he  returned  to  his  cave,  where  many  joined  him,  so  that 
he  had  12  monasteries  under  his  jurisdiction.  About  A.D.  529 
he  retired  to  Monte  (==  mount)  Cassino  on  the  coast  between 
Rome  and  Naples,  where  a  temple  to  Apollo  still  existed.  Hav- 
ing converted  the  pagan  mountaineers  to  Christianity,  he  turned 
their  temple  into  a  monastery,  introduced  a  new  system  of 
rules  for  the  government  of  the  monks,  and  instituted  the  Ben- 
edictine order.  He  died  about  A.D.  543,  and  the  21st  of  March 
is  celebrated  as  his  festival.  Dr.  Murdock,  in  his  translation 
of  Mosheim's  Ecclesiastical  History,  gives  the  following  ab- 
stract of  the  Benedictine  system  of  rules : 

"  According  to  the  Rule  of  Benedict,  the  monks  were  to  rise  at  2 
A.  M.  in  the  winter  (and  in  summer,  at  such  hours  as  the  abbot  might 
direct)  ;  repair  to  the  place  of  worship  for  vigils ;  and  then  spend  the 
remainder  of  the  night  in  committing  psalms,  private  meditation,  and 
reading.  At  sunrise  they  assembled  for  matins ;  then  spent  4  hours  in 
labor ;  then  2  hours  in  reading ;  then  dined  and  read  in  private  till  2^ 
p.  M.,  when  they  met  again  for  worship ;  and  afterwards  labored  till 


286  RELIGIOUS  ORDERS — MONKS,  NUNS,   AC. 

their  vespers.  In  their  vigils  and  matins  24  psalms  were  to  he  chanted 
each  day,  so  as  to  complete  the  Psalter  every  week.  Besides  their 
social  worship,  7  hours  each  day  were  devoted  to  labor,  2  at  least  to 
private  study,  1  to  private  meditation,  and  the  rest  to  meals,  sleep,  and 
refreshment.  The  labor  was  agriculture,  gardening,  and  various  me- 
chanical trades ;  and  each  one  was  put  to  such  labor  as  his  superior  saw 
fit ;  for  they  all  renounced  wholly  every  species  of  personal  liberty. 
They  ate  twice  a  day  at  a  common  table  ;  first  about  noon,  and  then  at 
evening.  Both  the  quantity  and  the  quality  of  their  food  were  limited. 
To  each  was  allowed  1  pound  of  bread  per  day,  and  a  small  quantity 
of  wine.  On  the  public  table  no  meat  was  allowed,  but  always  2  kinds 
of  porridge.  To  the  sick,  flesh  was  allowed.  While  at  table,  all  con- 
versation was  prohibited ;  and  some  one  read  aloud  the  whole  time. 
They  all  served  as  cooks  and  waiters  by  turns  of  a  week  each.  Their 
clothing  was  coarse  and  simple,  and  regulated  at  the  discretion  of  the 
abbot  Each  was  provided  with  2  suits,  a  knife,  a  needle,  and  all 
other  necessaries.  They  slept  in  common  dormitories  of  10  or  20,  in 
separate  beds,  without  undressing,  and  had  a  light  burning,  and  an  in- 
spector sleeping  in  each  dormitory.  They  were  allowed  no  conversa- 
tion after  they  retired,  nor  at  any  time  were  they  permitted  to  jest,  or 
to  talk  for  mere  amusement.  No  one  could  receive  a  present  of  any 
kind,  not  even  from  a  parent ;  nor  have  any  correspondence  with  per- 
sons without  the  monastery,  except  by  its  passing  under  the  inspection 
of  the  abbot  A  porter  always  sat  at  the  gate,  which  was  kept  locked 
day  and  night ;  and  no  stranger  was  admitted  without  leave  from  the 
abbot ;  and  no  monk  could  go  out,  unless  he  had  permission  from  the 
same  source.  The  school  for  the  children  of  the  neighborhood  was 
kept  without  the  walls.  The  whole  establishment  was  under  an  abbot, 
whose  power  was  despotic.  His  under  officers  were,  a  prior  or  deputy, 
a  steward,  a  superintendent  of  the  sick  and  the  hospital,  an  attendant 
on  visitors,  a  porter,  &c.,  with  the  necessary  assistants,  and  a  number 
of  deans  or  inspectors  over  tens,  who  attended  the  monks  at  all  times. 
The  abbot  was  elected  by  the  common  suffrage  of  the  brotherhood ; 
and  when  inaugurated,  he  appointed  and  removed  his  under  officers  at 
pleasure.  On  great  emergencies,  he  summoned  the  whole  brotherhood 
to  meet  in  council ;  and  on  more  common  occasions,  only  the  seniors  ; 
but  in  either  case,  after  hearing  what  each  one  was  pleased  to  say,  the 
decision  rested  wholly  with  himself.  For  admission  to  the  society,  a 


RELIGIOUS  ORDERS — MONKS,  NUNS,  AC.  287 

probation  of  12  months  was  required ;  during  which  the  applicant  was 
fed  and  clothed,  and  employed  in  the  meaner  offices  of  the  monks,  and 
closely  watched.  At  the  end  of  his  probation,  if  approved,  he  took 
solemn  and  irrevocable  vows  of  perfect  chastity,  absolute  poverty,  and 
implicit  obedience  to  his  superiors  in  every  thing.  If  he  had  property, 
he  must  give  it  all  away,  either  to  his  friends  or  the  poor,  or  to  the 
monastery ;  and  never  after  must  possess  the  least  particle  of  private 
property,  nor  claim  any  personal  rights  or  liberties.  For  lighter  of- 
fenses, a  reprimand  was  to  be  administered  by  some  under  officer.  For 
greater  offenses,  after  2  admonitions,  a  person  was  debarred  his  privil- 
eges, not  allowed  to  read  in  his  turn,  or  to  sit  at  table,  or  enjoy  his 
modicum  of  comforts.  If  still  refractory,  he  was  expelled  from  the 
monastery ;  yet  still  might  be  restored  on  repentance." 

The  cut  representing  the  Benedictine  Monk  is  from  Fos- 
broke's  British  Monachism. 

The  Penny  Cyclopedia  thus  describes 
the  dress  of  the  Benedictine  monks  and 
nuns : 

"  The  habit  of  the  Benedictine  monks  was 
a  black  loose  coat,  or  a  gown  of  stuff'  reaching 
down  to  their  heels,  with  a  cowl  or  hood  of 
the  same,  and  a  scapulary  [=a  vestment 
without  sleeves] ;  and  under  that  another 
habit,  white,  as  large  as  the  former,  made  of 
flannel ;  with  boots  on  their  leg?.  From  the 
color  of  their  outward  habit  the  Benedictines 
were  generally  called  Black  Monks.  .  .  . 
iStevens,in  his  Continuation  of  the  Monasticon, 

BENEDICTS  MONK.  **?*>  *«  fO™  °f  *»  *"**  °f  ^^  m°nks  W&3 

at  first  left  to  the  discretion  of  the  abbots, 
and  that  St.  Benedict  did  not  determine  the  color  of  it." 

"  The  habit  of  the  Benedictine  nuns  consisted  of  a  black  robe,  with  a 
ecapulary  of  the  same,  and  under  that  robe  a  tunic  of  white  and  undyed 
wool.  "When  they  went  to  the  choir,  they  had,  over  all,  a  black  cowl, 
like  that  of  the  monks." 

As  has  been  already  intimated,  the  Benedictine  order  spread 
over  Europe  with  great  rapidity.  In  the  9th  century  other 


288  BELIGIOUS  ORDERS — MONKS,  NUNS,  &C. 

monastic  rules  and  societies  became  extinct,  and  the  Benedic- 
tines alone  flourished.  One  writer  enumerates  200  cardinals, 
1600  archbishops,  4000  bishops,  15700  abbots  and  learned  men, 
who  all  belonged  to  this  order ;  another  reckons  among  its  mem- 
bers 24  popes,  15000  bishops,  and  40000  canonized  or  beatified 
saints,  including  St.  Bernard,  St.  John  of  Damascus  and  others 
of  the  most  illustrious  men  in  the  annals  of  the  Roman  Catho- 
lic church.  Augustine  with  40  other  Benedictine  monks  came 
into  Britain  in  A.  D.  596,  converted  the  king  of  Kent  and  most 
of  his  subjects  from  idolatry  to  Christianity,  and  laid  the  foun- 
dation of  the  modern  British  church,  Augustine  being  the  first 
archbishop  of  Canterbury.  The  early  Benedictines  were  un- 
questionably virtuous,  upright,  and  useful ;  they  tilled  the 
ground,  reclaimed  wastes,  raised  cattle,  preserved  and  copied 
manuscripts,  cultivated  the  arts  and  sciences,  educated  mul- 
titudes in  their  schools,  and  were  esteemed  holy  and  prevalent 
in  prayer.  But  the  order  grew  powerful  and  rich  ;  discipline 
was  relaxed ;  monasteries  became  splendid  edifices  ;  voluptuous- 
ness, indolence,  pride,  vice  and  wickedness  took  possession  of  the 
very  cloisters.  For  centuries,  however,  the  most  respectable  and 
renowned  men  of  Europe  were  trained  up  among  the  Benedictines. 
The  historians  of  monachism  reckon  23  branches  or  divisions  of 
this  order,  distinguished  by  local  or  other  specific  appellations 
and  by  slight  differences  of  habit  and  discipline.  The  principal  of 
these  branches  are,  theClunians  (=Cluniacs  orCluniacensians), 
Cistercians,  Camaldolese,  Vallembrosians,  Grammontensians 
or  Grandimontensians,  Carthusians,  Fontevraudians,  Ber- 
nardines,  Guilbertines,  Humiliati,  Celestines,  Feuillants,  Trap- 
pists,  Olivetans,  and  Benedictines  of  St.  Maur.  The  Benedic- 
tine monks  of  the  original  stem  numbered  1600  in  1858, 
according  to  Appletons'  Cyclopedia,  and  their  chief  seat  is  still 
Monte  Cassino.  The  "  Statistical  Year  Book  of  the  Church," 
as  quoted  in  the  CatholicAlmanac  for  1870,  gives  the  present 
number  of  Benedictine  monks  as  5000.  There  are  monastic 
establishments  of  this  order  in  this  country,  in  the  dioceses  of 
Chicago,  Covington,  Erie,  Newark,  Pittsburg,  St.  Paul,  Vin- 


RELIGIOUS  ORDERS — MONKS,   NUNS,   <tC.  289 

cennes,  <fcc.  "  St.  Vincent's  Abbey  of  the  Benedictine  Order,'* 
near  Latrobe,  Westmoreland  Co.,  Pa.,  in  the  diocese  of  Pitts- 
burg,  has  the  following  officers,  <fec.,  as  reported  in  Sadliers' 
Catholic  Directory  for  1871 : 

«Rt.  Rev.  Boniface  Wimmer,  O.  S.  B.  [=  Order  of  St.  Benedict],  Ab- 
bot of  St. Vincent's  and  President  of  the  American  Cassinesian  Congre- 
gation ;  Very  Rev.  Giles  Christoph,  O.  S.  B.,  Prior  and  Rector ; 
Rev.  Luke  "Wimmer,  0.  S.  B.,  Sub- Prior  and  Master  of  Novices  ;  Rev. 
Charles  Geyerstanger,  Q.  S.  B.,  Choir  Master ;  Rev.  Chilian  Bernetzed, 
O.  S.  B.;  Rev.  Francis  Cannon,  O.  S.  B. ;  Rev.  Alphonse  Heimler,  0.  S. 
B.,  President  of  St.  Vincent's  College ;  Rev.  Ignatius  Trueg,  O.  S.  B.,  Di- 
rector of  the  Scholasticate  and  Professor ;  Rev.  Edmund  Langenfelder, 
O.  S.  B.,  Chaplain  of  St.  Xavier's  Academy  [a  female  seminary  con- 
ducted by  the  Sisters  of  Mercy]  ;  Rev.  Andrew  Hintenach,  0.  S:  B., 
Professor  ;  Rev.  Innocent  Wolf,  D.  D.,  O.  S.  B.,  Professor  of  Moral 
Theology  ;  Rev.  John  Sommer,  O.  S.  B.,  Professor  of  Philosophy ; 
Rev.  Hilary  Pfraeugle,  D.  D.,  O.  S.  B.,  Professor  of  Dogma ;  Rev. 
Mathias  Binder,  0.  S.  B.,  Assistant  Master  of  Novices  ;  Rev.  Pius 
Preisser,  0.  S.  B. ;  Rev.  Aloysrus  Gorman,  0.  S.  B.,  Procurator  and 
Professor ;  Rev.  Maurus  Lynch,  0.  S.  B. ;  Rev.  Aurelius  McMahon, 
O.  S.  B.,  Professor ;  Rev.  Laurence  Schaier,  O.  S.  B.,  Professors.  There 
are  also  in  the  Abbey,  12  clerics,  17  novices,  60  scholastics,  and  70  lay 
brothers." 

The  Benedictines  have  also  a  flourishing  college  for  aspir- 
ants to  the  priesthood  and  a  monastical  seminary  connected 
with  their  convent  in  Spencer  Co.,  Indiana,  and  there  are  other 
priests  in  charge  of  churches.  The  priests,  lay-brothers, 
novices,  &c.,  in  the  United  States,  number  300  or  more.  The 
Benedictine  nuns  have  a  convent  in  Newark,  N.  J. ;  2  in  North- 
western Pennsylvania  ;  2  in  Minnesota  ;  1  in  Chicago,  111. ;  1 
in  Dubois  Co.,  Ind. ;  1  in  Covington,  Ky. ;  1  in  Atchison,  Kan. ; 
1  priory  in  Nebraska  City,  Neb.  ;  with  academies,  <fec.,  in  all 
these  places  ;  and  probably  number  in  this  country  100  nuns, 
novices,  and  postulants. 

The  Trappists,  a  branch  of  the  Benedictines,  and  the  most 
rigorous  of  Roman  Catholic  religious  orders,  are  named  from  the 
abbey  of  La  Trappe  in  France,  where  this  order  was 

founded  in  1666  by  the  abbe*  de  Ranee*.    They  rise  at  2  A..  M. ; 
19 


290 


BELTGIOUS   ORDERS — MONKS,   NUNS,   &C. 


spend  12  hours  a  day  in  religious  exercises  and  the  rest  in  hard 
labor,  mostly  in  the  field  ;  live  on  water  and  vegetables ;  sleep 
on  a  board,  with  a  pillow  of  straw,  without  undressing  ;  prac- 
tice hospitality  ;  but  are  not  allowed  to  indulge  in  worldly  con- 
versation. They  have  two  abbeys  in  the  United  States,  each 
governed  by  a  mitred  abbot ;  one,  "  Abbey  of  our  Lady  of  La 
Trappe,"  in  Nelson  Co.,Ky. ;  the  other,"  NewMelleray  Abbey," 
12  miles  from  Dubuque,  Iowa.  The  Trappist  monks  number 
about  4000.  and  are  found  in  France,  Algeria,  Belgium,  Italy, 
Ireland,  Turkey,  and  North  America.  There  are  also  Trappist 
nuns  in  France,  England,  and  Nova  Scotia  ;  but  none  are  re- 
ported in  this  country. 

The  Basilians  (described  at  the  beginning  of  this  chapter), 
and  the  Benedictines  with  their  branches,  are  "  monks,"  prop- 
erly so  called  ;  but  among  the  religious  orders  are  *'  regular 
canons,"  "  friars "  or  "  mendicant  monks,"  and  "  regular 
clerks,"  besides  many  "  congregations." 

As  has  been  said  above,  the  monks  were  originally  laymen ; 
but  St.  Augustine  (bishop  of  Hippo,  A.  D.  395-430)  and  some 


AUGUSTIMIAW  CAKOW. 


FREMONSTRANT. 


other  bishops  united  with  their  clergy  in  adopting  a  strictly 
monastic  life.  'The  rule  known  by  the  name  of  St.  Augustine 
•was  widely  followed  in  later  times ;  and  the  order  of  Augustin- 


RELIGIOUS  ORDERS — MONKS,  NUNS,  AC.  291 

ian  canons,  consisting  of  persons  ordained  or  destined  to  the 
clerical  profession,  claims  a  place  among  the  principal  monas- 
tic institutions.  From  the  8th  century  onward  the  canons 
formed  an  intermediate  class  between  the  monks  and  the  secu- 
lar clergy  ;  but  the  distinction  of  regular  and  secular  canons 
first  appears  in  the  llth  century.  The  secular  canons  were 
those  who  resided  in  the  same  house  and  ate  at  a  common 
table,  but  had  their  own  perquisites  and  revenues  ;  while  the 
regular  canons,  though  less  strict  in  their  rule  than  the  monks, 
renounced  all  private  property  and  had  all  things  in  common, 
living  together  under  one  roof,  having  a  common  dormitory  and 
refectory,  and  obliged  to  observe  the  statutes  of  their  order, 
which  required  the  singing  of  psalms,  <fcc.,  at  the  canonical 
hours,  and  were  principally  derived  from  St.  Augustine.  The 
regular  canons  were  hence  called  "  regular  canons  of  St.  Au- 
gustine," or  "  canons  under  the  rule  of  St.  Augustine," 
or  "  Austin  [=  Augustine]  canons."  They  were  numer- 
ous in  England  before  the  Reformation.  Bishop  Tanner 
says  he  found  175  houses  of  these  canons  and  canonesses  in 
England  and  Wales.  According  to  Appletons'  Cyclopedia  they 
are  now  "  attached  to  the  Lateran  basilica  and  a  few  other 
churches."  Their  habit  is  described  in  the  Penny  Cyclopedia 
as  "  a  long  black  cassock,  with  a  white  rochet  over  it,  and 
over  that  a  black  cloak  and  hood.  The  monks  were  always 
shaved,  but  these  canons  wore  beards  and  caps  on  their  heads." 
The  canon  in  the  cut,  from  Fosbroke's  British  Monachism, 
has  the  cap  (=biretum)  on  his  head. 

The  Premonstrants  or  Premonstratensians  were  instituted  at 
Premontrd  [in  Latin  Premonstratum]  in  the  North  of  France  in 
1120  by  St.  Norbert,  afterwards  archbishop  of  Magdeburg. 
They  followed  the  rule  of  St.  Augustine,  as  reformed  or 
altered  by  St.  Norbert,  and  were  also  called  "  White  Canons  " 
from  their  habit,  which  the  Penny  Cyclopedia  and  Bonanni's 
Catalogue  of  Religious  Orders  give  as  a  white  cassock  with  a 
rochet  over  it,  a  long  white  cloak,  and  white  cap.  The  common 
dress,  as  given  in  the  cut  from  Fosbroke's  British  Monachism, 
was  "  a  tunic  girt  round  the  waist,  a  leaf-formed  hood,  and 


292  RELIGIOUS  ORDERS — MONKS,  NUNS,  AC. 

head-part  to  throw  back,  and  a  bonnet  in  fashion  at  the  end  of  the 
llth  century.'*  A  female  branch  of  the  order  was  also  es- 
tablished, their  convents  being  at  first  contiguous  to  those  of 
the  monks.  The  order  increased  rapidly,  especially  in  France, 
Germany,  and  N.  W.  Europe,  and  at  the  Reformation  had  about 
2000  convents,  about  500  of  them  for  women.  They  declined 
greatly  in  and  after  the  16th  century,  and  the  female  branch 
became  nearly  extinct.  In  1860  they  had,  according  to  Ap- 
pletons'  Cyclopedia,  8  convents  in  Germany  (including  their  chief 
one  at  Prague),  11  in  Hungary,  2  in  France,  4  in  Belgium  and 
Holland,  1  in  the  United  States  (at  Sac  Prairie,  Wis.),  and  1 
in  Cape  Colony,  South  Africa.  The  female  branch  in  1860 
had  5  convents  in  Poland,  Switzerland,  and  Holland. 

The  term  "friar"  (etymologically  =  "  brother,"  from  the 
French  frere  and  Latin  frater)  is  now  specially  applied  to  a 
member  of  one  of  the  4  mendicant  (=  begging)  orders,  viz., 
Franciscans,  Dominicans,  Carmelites,  and  Augustinians.  These 
orders  mostly  sprang  up  in  the  13th  century,  and  soon  sur- 
passed all  the  older  orders  of  monks,  not  only  in  the  purity  of 
their  lives,  but  in  the  number  of  their  privileges  and  the  mul- 
titude of  their  members.  Among  other  uncommon  immunities 
granted  them  by  the  popes,  they  had  the  liberty  of  traveling 
wherever  they  pleased,  conversing  with  persons  of  all  ranks, 
instructing  the  youth  and  people  in  general,  and  hearing  con- 
fessions without  reserve  or  restriction.  They  were  the  princi- 
pal teachers  of  theology  at  Paris,  Naples,  &c.,  and  had  flour- 
ishing monasteries  at  Oxford  and  Cambridge.  For  nearly  3 
centuries  they  governed  the  European  church  and  state  with 
an  almost  absolute  and  universal  sway ;  they  maintained  the 
supremacy  of  the  Roman  see  against  the  united  influence  of 
prelates  and  kings ;  but  their  unbounded  ambition  and  intoler- 
able arrogance  joined  with  other  causes  to  make  them  at  length 
universally  odious. 

The  Franciscans  derive  their  name  and  origin  from  St. 
Francis,  a  native  of  Assisi  (ancient  Assisium)  in  central  Italy. 
He  was  the  son  of  a  rich  merchant  and  was  born  in  1182.  He 
was  a  dissolute  young  man  ;  but  after  a  fit  of  sickness  about 


RELIGIOUS  OBDEE3 — MONKS,  NUNS,  AC.  293 

1206,  he  passed  to  the  opposite  extreme  of  religious  zeal  and 
self-mortification,  and  was  generally  regarded  as  deranged. 
Having  prevailed  on  a  considerable  number  of  persons  to  devote 
themselves  with  him  to  absolute  poverty,  he  drew  up  a  rule  for 
their  use  which  was  approved  by  pope  Innocent  III.  in  1210 
and  by  the  Lateran  council  in  1215.  On  the  17th  September, 
1224,  the  5  wounds  of  Christ  are  said  to  have  been  impressed  on 
his  hands  and  feet  and  side.  He  died  October  4, 1226,  and  was 
soon  canonized,  October  4th  being  appointed  to  be  his  festival. 
The  requisites  for  admission  to  his  order  were  absolute  poverty, 
chastity,  and  obedience,  much  fasting  and  prayer,  with  con- 
stant efforts  to  convert  sinners.  The  rules  adopted  at  the  first 
general  chapter  in  1216  allowed  members  of  the  order  to  accept 
a  limited  amount  of  food,  clothing,  and  other  necessaries ;  but 
did  not  permit  them  to  ride,  if  they  could  walk ;  required  them 
not  to  receive  pay  for  services,  and,  if  they  found  money,  to 
trample  it  under  their  feet ;  bound  them  to  renounce  all  use  of 
luxuries,  and  even  of  ordinary  comforts,  to  live  in  common, 
and  to  consider  their  very  dress  as  the  property  of  the  church ; 
forbade  any  of  them,  unless  entitled  by  age  and  character  to 
special  privileges,  ever  to  speak  to  a  woman  alone,  or  to  speak 
to  one  at  all,  except  to  urge  repentance  or  give  spiritual  coun- 
sel ;  and  demanded  that  the  unhesitating  obedience  to  a  superior 
should  be  rendered  cheerfully  and  affectionately.  The  order 
increased  so  fast  that  5000  friars  attended  the  2d  general  chap- 
ter or  meeting  in  1219,  when  the  conversion  of  the  whole  hab- 
itable globe  was  definitely  proposed,  and  the  most  prominent 
disciples  were  sent  forth  on  separate  missions  to  the  various 
parts  of  Europe  and  to  Africa.  Five  of  the  missionaries  were 
put  to  death  in  Morocco  in  1220.  Francis  himself  attempted 
to  convert  the  Saracens  in  the  East,  but  was  compelled  to  re- 
turn to  Europe,  where  he  was  received  and  heard  with  enthu- 
siasm. The  members  of  his  order  are  called  from  him  "  Fran- 
ciscans," from  their  dress  "  Gray  Friars,"  and  from  their  hu- 
mility "  Minor  Friars  "  or  "Minorites."  In  consequence  of  the 
strife  of  parties  among  them,  they  were  divided  by  Leo  X.  in 
1517  into  two  separate  organizations,  the  milder  party,  called 


29* 


RELIGIOUS  ORDERS — MONKS.  NUNS,  AC. 


the  "  Conventuals,"  being  authorized  to  elect  a  magister-gen- 
eral,  whose  election  must  be  confirmed  by  the  general,  whom 
the  "  Observants  "  or  stricter  party  had  the  right  of  electing. 
The  Recollects  or  Recollets,  attempting  to  surpass  the  Observ- 
ants in  strictness,  are  called  "  Minorites  of  the  stricter  observ- 
ance," but  are  under  the  same  general  with  the  Conventuals 
and  Observants,  while  the  Capuchins  have  become  a  separate 
order.  The  habit  of  the  Observants,  according  to  the  Jesuit 
Bonannr s  "  Catalogue  of  Religious  Orders,"  published  at 
Rome,  1706-7,  consists  of  a  garment  of  woolen  cloth  on  the 
naked  body,  bound  with  a  rope  about  the  loins,  a  round  hood 
with  a  sort  of  collar  on  the  arms,  a  mantle  of  the  same  cloth 
extending  a  little  below  the  knees,  the  color  such  as  is  made 
of  2  parts  of  black  wool  of  the  natural  color  and  1  of  white. 
They  go  barefooted,  using  wooden  slippers  or  leather  sandals. 
The  Conventuals  are  distinguished  from  the  Observants  by 
wearing  shoes,  a  tunic  of  lighter  color,  a  hood  round  and  nar- 
row, with  a  round  cape  hanging  from  the  shoulders,  and  hav- 
ing on  the  head  in  the  city  an  ash-colored  hat.  The  cut,  from 
"  Fosbroke's  British  Monachism,"  represents  one  of  the  Ob- 
servants. 

Among  the  celebrated  Franciscans 
have  been  St.  Anthony  of  Padua, 
Duns  Scotus,  Roger  Bacon,  Cardinal 
Xiinenes,  and  Popes  Nicholas  IV., 
Alexander  V.,  Sixtus  IV.  and  V., 
and  Clement  XIV.  The  Francis- 
cans, in  1268,  had  8000  convents  and 
200,000  monks;  and  in  the  18th 
century  they  still,  including  the  Cap- 
uchins, counted  26,000  convents 
and  200,000  monks. 

Besides    the    Franciscan    monks, 
there  are  also  nuns  who  follow  the 
rule   of  St.   Francis ;   and   likewise 
"  Brothers  and  Sisters  of  the  3d  Or- 
der of  St.  Francis,"  also  called  "  Tertiarians,"  or  "  Order  of 


FRANCISCAN  OB  GRAY  FRIAR. 


RELIGIOUS   ORDERS — MONKS,   NUNS,  AC.  295 

Penitence,"  or  "  Penitents  of  the  3d  Order  of  St.  Francis." 
The  "  Nuns  of  the  Order  of  St.  Clare,"  or  "Poor  Clares,"  or 
"  Clarists,"  named  from  St.  Clara  of  Assist,  their  first  Abbess, 
were  instituted  about  1212  by  St.  Francis,  and  were  subjected 
to  the  same  vows  of  poverty,  chastity,  and  obedience,  as  were 
enjoined  on  the  Franciscan  monks  ;  imitated  the  males  in 
dress,  except  that  they  wore  a  black  veil  over  a  white  one  ;  but 
were  relieved  to  some  extent  from  fasting,  and  required  to  ob- 
serve long  periods  of  absolute  silence.  The  members  of  the 
3d  order,  which  was  established  by  St.  Francis  in  1221,  were 
allowed  to  retain  their  social  positions  in  the  world,  but  were 
required  to  wear  a  dress  of  a  prescribed  form  and  color,  to  pay 
all  debts  and  restore  unfair  gains,  to  avoid  all  public  exhibi- 
tions and  extrajudicial  oaths,  to  make  their  wills  on  entering 
the  order,  to  be  constant  in  attending  church,  to  refrain  from 
bearing  arms  unless  in  defense  of  their  church  or  native  land, 
<fcc.  Many  kings,  queens  and  popes  (as  Louis  IX.  of  France, 
the  mother  and  wife  of  Louis  XIV.,  and  pope  Pius  IX.)  have 
belonged  to  the  3d  order.  New  communities,  devoted  to 
teaching,  and  independent  of  the  parent  Tertiarians,  have  also 
sprung  up.  The  Elizabethines,  called  in  France  "  Daughters 
of  Charity,'"  are  one  of  these  independent  communities  of 
women. 

The  Franciscans  were  the  first  missionaries  that  came  to 
the  New  World.  They  crossed  the  ocean  with  Columbus  on  his 
2d  voyage  in  1493,  established  themselves  in  San  Domingo  in 
1502,  and  attempted  in  1528  to  establish  themselves  in  Florida. 
One  of  them  visited  California  in  1539,  and  named  the  country 
San  Francisgp.  AnoUier  founded  a  successful  mission  in  Texas 
in  1544 ;  and  subsequently  others  did  the  same  in  Florida, 
California,  Canada,  <fcc.  They  are  now  reported,  under  one 
name  or  another,  as  monks,  nuns,  or  tertiarians,  in  about  20 
dioceses  in  the  United  States.  The  distinctions  of  Convent- 
uals, Observants,  and  Recollects,  are  not  noticed  in  the  Catholic 

1  The  "  Daughters  of  Charity,"  reported  in  the  United  States,  are  noticed  in 
connection  with  the  "  Sisters  of  Charity." 


296  EELIGIOUS   ORDERS — MONKS,  NUNS,  AC. 

Directory ;  but  they  have  in  New  York  City  a  Gustos  (=  Guard- 
ian) Provincial  (Very  Rev.  Charles  da  Nazzano),  and  two 
Houses,  one  connected  with  the  German  church  of  St.  Francis 
of  Assisi,  the  other  with  the  Italian  Church  of  St.  Anthony  of 
Padua ;  a  college  and  convent,  with  a  president,  and  7  other 
priests,  7  professed  brothers,  10  tertians,  and  120  students,  at 
Allegany,  N .  Y. ;  a  convent  and  ecclesiastical  college  at  Teutop- 
olis,  111.,  with  a  Commissary  Provincial  and  Rector  of  the  college 
(Very  Rev.  Mauritius  Klostermann,  0.  S.  F.),  and  3  other 
priests ;  a  convent  and  college  at  Santa  Barbara,  and  another 
college  at  Santa  Yne"s,  both  in  California  ;  a  Catholic  gymna- 
sium, protectory  for  boys,  and  several  churches,  in  and  near 
Cincinnati,  0. ;  convents  or  churches  or  both,  in  St.  Louis  Co., 
Mo.,  Boston,  Mass.,  Winsted,  Ct.,  Brooklyn  and  Buffalo,  N.  Y., 
Trenton,  N.  J.,  Erie,  Pa.,  Cleveland,  0.,  Oldenburg,  Ind.,  and 
Louisville,  Ky.  The  Brothers  of  the  3d  order  of  St.  Francis 
are  reported  as  having  2  monasteries  with  an  orphan  asylum 
and  an  academy  in  Western  Pennsylvania,  an  academy  in 
Brooklyn,  N.  Y.,  and  a  school  in  Los  Angeles,  Cal.  A  "  Con- 
vent of  the  Sisters  of  St.  Clare  "  is  reported  in  Cincinnati. 
"  The  Sisters  of  St.  Francis "  have  their  mother-house  and 
Institute  (or  boarding-school)  at  Oldenburg,  Ind.,  and  15  other 
schools  in  the  diocese  of  Vincennes  ;  a  hospital  in  Cincinnati, 
and  a  convent,  asylum  and  schools  at  Delphos,  Ohio ;  3  con- 
vents in  Pennsylvania ;  8  academies  and  schools  in  Kentucky, 
Missouri,  and  Wisconsin.  Under  the  more  formal  or  different 
designation  of  "  Sisters  of  St.  Francis  Assisium,"  are  reported 
11  convents  in  Illinois  with  38  professed  sisters,  23  novices,  32 
postulants,  and  nearly  3000  pupils  in  schools,  and  also  20  sisters 
in  charge  of  St.  Francis's  Hospital  at  Buffalo,  N.  Y.  The  "  Sis- 
ters of  the  Poor  of  St.  Francis  "  are  reported  at  St.  Francis's 
German  Hospital  in  New  York,  with  a  convent,  superior  and 
13  sisters  ;  at  St.  Peter's  Hospital  in  Brooklyn,  N.  Y.  (where 
are  CO  religious  and  3  postulants)  ;  at  St.  Mary's  Hospital  in 
Quincy,  111. ;  at  St.  Francis's  Hospital  in  Columbus,  0. ;  at  a 
Hospital  and  Foundling  Asylum  in  Covington,  Ky. ;  also  at  hos- 


RELIGIOUS  ORDERS — MONKS,  NUNS,   4C.  297 

pitals  in  Hoboken,  Jersey  City,  and  Newark,  N.  J.  "  The  Sis- 
ters of  the  3d  Order  of  St.  Francis  "  have  a  convent  and  acad- 
emy in  Winsted,  Ct. ;  convents  in  Albany,  Utica,  Rome,  and 
Buffalo,  a  mother-house  and  novitiate  in  Syracuse,  schools  in  the 
above  places  as  well  as  in  Allegany,  Schenectady  and  Oswego, 
and  the  Hospital  of  St.  Elizabeth  in  Utica,  all  in  N.  Y. ;  a  hos- 
pital and  orphan  asylum  in  Tiffin,  0. ;  institutions  at  Menasha 
and  Wequiock,  Wis. ;  a  convent  in  Philadelphia,  with  schools 
in  that  city,  Manayunk,  and  Bridesburg,  Pa. ;  St.  Joseph's 
German  Hospital  in  Baltimore,  Md.  A  convent  and  parochial 
school  in  New  York  city  are  credited  to  the  "  Missionary  Sisters 
of  the  3d  Order  of  St.  Francis.'*  "  The  Sisters  of  the  3d  Order 
of  St.  Francis  Seraph  "  have  their  mother-house  and  novitiate 
near  Jefferson,  Wis. ;  teach  1140  children  in  8  parish  schools 
in  the  State,  and  in  an  orphan  asylum  near  Milwaukee  ;  and 
number  in  their  community  105,  of  whom  52  are  professed 
sisters,  37  novices,  and  16  postulants.  "  The  Benevolent, 
Charitable,  and  Religious  Society  of  St.  Francis,  Cross  Village, 
Emmet  Co.,  Mich.,"  not  reported  in  the  Catholic  Directory, 
was  chartered  in  1867,  and  "  consists  of  2  separate  congrega- 
tions or  convents,  one  for  the  brethren  and  one  for  the  sisters, 
of  the  3d  Order  of  St.  Francis- of  Assisi."  Its  objects  are  to 
assist  sick  and  suffering  persons ;  to  receive  orphan  children ; 
to  teach  school  for  Indian  children  (at  present  employed 
for  this  by  the  government),  orphans,  day-scholars,  and  board- 
era;  and  "to  work  for  the  salvation  of  its  members  in  the 
ways  above  indicated."  The  Franciscans  and  those  who  are 
allied  with  them  in  name  and  affinity  are  thus  widely  diffused 
in  the  United  States,  numbering  probably  over  500  males  and 
300  females.  The  Franciscan  monks,  though  much  reduced 
in  number  since  the  French  revolution  of  1789,  are  still  by 
far  the  most  numerous  of  the  monastic  orders,  amounting  to 
50,000  at  the  present  time,  according  to  the  Statistical  Year- 
Book  of  the  Church. 

The  Capuchins,  so  called  from  their  capoche  or  hood,  adopted 
by  Matteo  (_=.  Matthew)  Baschi  in  1525  from  one  represented 


298  RELIGIOUS   ORDERS — MONKS,   NUNS,  AC. 

\ 

in  a  painting  of  St.  Francis,  are  a  branch  of  the  Franciscans. 
They  were  allowed  by  Clement  VII.  in  1528  to  wear  a  beard. 
Their  rule  is  very  strict,  requiring  them  to  recite  the  canonical 
hours  without  singing,  to  say  matins  at  midnight,  to  spend  an 
hour  every  morning  and  evening  in  mental  prayer  and  silence, 
to  eat  the  simplest  food,  to  wear  a  habit  of  the  coarsest  kind, 
with  no  covering  for  their  head,  <fcc.  The  Capuchins  have  fur- 
nished many  missionaries,  bishops,  cardinals,  and  distinguished 
writers.  They  have  a  house  and  German  church  in  New  York 
city ;  also  a  convent  at  Milwaukee,  Wis.,  with  "  Very  Rev.  P. 
Ivo  Prass,  0.  M.  Cp.,  Guardian  ;  "  a  convent  and  ecclesiastical 
college  at  Calvary,  Fond  du  Lac  Co.,  Wis.,  with  a  Commissary 
General  and  Guardian  (Very  Rev.  Francis  Haas,  0.  M.  Cp.), 
7  other  priests,  and  a  number  of  clerics,  novices,  and  lay  broth- 
ers. Here  also  may  be  noted  2  convents  in  the  diocese  of 
Albany,  which  are  thus  reported  in  the  Catholic  Directory  for 
18TO  and  1871 : 

"  Syracuse,  Convent  of  the  Assumption  Fathers,  0.  M.  C.  Very  Rev. 
Fidelia  Dehm,  D.D.,  Commissary  General,  and  Visitor  of  the  Brothers 
and  Sisters  of  the  3d  order  of  St.  Francis,  and  [8  ?]  other  Fathers 
who  have  charge  of  missions. 

"  Utica,  Convent  of  St.  Joseph.  Rev.  Alphonsus  Zoeller,  O.  M.  C., 
Superior,  and  3  Fathers." 

The  Dominicans  derive  their  name  and  origin  from  Dominic 
de  Guzman,  a  high-born  Spanish  ecclesiastic,  inventor  of  the 
rosary,  a  zealous  preacher,  and  generally  regarded  as  the  founder 
of  the  Inquisition.  He  was  born  in  1170  ;  attempted  in  1206 
to  convert  the  Albigenses ;  instituted  in  1215  the  order  of 
preaching  friars  on  the  rule  of  St.  Augustine  modified  by  that 
of  the  Premonstratensians,  for  the  purpose  of  advancing  the 
Catholic  church  and  exterminating  heresies,  especially  that  of 
the  Albigenses,  by  preaching;  enjoined  on  the  order,  in  its 
first  general  chapter  at  Bologna  in  1220,  absolute  poverty  and 
contempt  for  all  permanent  revenues  and  possessions  ;  died  at 
Bologna  in  1221 ;  and  was  canonized  in  1234,  August  4th 
being  appointed  his  festival.  Miracles  were  attributed  to  St. 


RELIGIOUS   ORDERS — MONKS,  NUNS,   AC.  299 

Dominic  as  well  as  to  St.  Francis.  The  Dominicans  were  styled 
"  preaching  friars "  from  their  office  to  preach,  and  convert 
Jews  and  heretics ;  "  black  friars,"  from  their  dress  ;  and,  in 
France,  "  Jacobins  "  from  having  their  first  house  in  Paris  in 
the  Rue  St.  Jacques  (=  St.  James  [or  Jacob]  street).  Like 
the  other  mendicant  orders,  their  government  is  an  absolute 
monarchy.  The  convent  is  governed  by  its  prior  ;  the  province, 
which  is  a  group  of  convents,  by  its  provincial ;  the  whole 
order,  by  its  general,  who  is  elected  by  the  general  chapter, 
which  meets  annually.  This  order,  like  the  Franciscans,  re- 
ceived special  privileges  from  the  pope,  and  spread  rapidly.  In 
1233  they  were  placed  at  the  head  of  the  Inquisition  (see  Chap. 
XL),  and  in  1425  acquired  the  right  to  receive  donations.  In 
1228  a  Dominican  professorship  of  theology  was  established 
at  Paris.  They  were  active  in  missionary  labors  and  in  theo- 
logical discussions.  They  were  long  known  as  opponents  of 
the  immaculate  conception  of  the  Virgin  Mary.  They  con- 
trolled the  literature  of  the  church  through  the  office  of  master 
of  the  sacred  palace  at  Rome  and  its  connected  censorship  of 
books  held  by  Dominic  and  his  Dominican  successors.  They 
never  had  a  permanent  schism  like  the  Franciscans.  They 
have  furnished  many  bishops  and  archbishops,  66  cardinals,  4 
popes  (Innocent  V.,  Benedict  XL  and  XIIL,  and  Pius  V.), 
and  many  distinguished  men,  as  Albertus  Magnus,  Thomas 
Aquinas,  Savonarola,  Las  Casas,  Lacordaire,  &c.  Though  they 
lost  greatly  atthe  Reformation,  and  early  relaxed  their  strictness, 
they  had  more  than  1000  convents  of  monks  and  nuns  in  the  18th 
century.  They  lost  again  at  and  after  the  French  revolution  of 
1789,  and  have  been  suppressed  in  several  European  countries. 
Pope  Pius  IX.  undertook  and  partially  accomplished  a  reform 
in  this  and  other  religious  orders ;  but,  meeting  with  much  oppo- 
sition, he  suspended  the  right  of  the  general  chapter  to  appoint 
their  general,  and  appointed  a  vicar-general  from  the  French 
disciples  of  Lacordaire  who  earnestly  seconded  his  efforts. 
Bonanni's  Catalogue  of  Religious  Orders  gives  the  Dominican 


300 


EELIGIOUS   ORDERS — MONKS,  NUNS,   AC. 


DOMINICAN  NUN. 


habit  thus :  "  The  servants  of  this  order  are  clothed  with  a 

white  woolen  garment  and  scapular 
and  hood  round  and  broad,  and  over 
the  tunic  when  they  go  out  of  doors 
they  put  a  black  gown  shorter  than 
the  tunic,  which  habit  the  blessed  Vir- 
gin Mother  of  God  prescribed  to  the 
venerable  father  Reginald." — St.  Dom- 
inic established  an  order  of  nuns,  the 
first  members  being  mostly  Albigensian 
converts.  St.  Catharine  of  Sienna,  a  Do- 
minican nun  of  the  14th  century,  was 
one  of  the  most  influential  persons  in  all 
Europe.  The  order  at  one  time  num- 
bered 400  convents,  but  abandoned  their 
original  strictness  even  earlier  than  the  monks.  Bonanni's  Cata- 
logue describes  the  habit  of  the  Dominican  nuns  as  consisting  of 
"  a  dress  and  scapular  both  white,  and  a  black  vail  on  the  head, 
under  which  is  hid  another  white  covering.  They  gird  the 
tunic  about  the  loins  with  a  black  leather  girdle,  which  is 
everywhere  used  by  the  religious  of  the  order  of  St.  Augus- 
tine." Fosbroke's  British  Monachism,  from  which  is  taken 
this  cut,  says  that  "  the  Dominican  nun,  except  the  black  vail, 
had  the  same  habit"  with  the  monks.  "The  habit  which 
comes  up  to  the  chin  and  covers  the  bosom,"  in  the  cut,  is 
called  the  "  wimple,"  and  is  sometimes  united  with  the  vail, 
or  one  is  substituted  for  the  other. — The  third  order  (=  ter- 
tiarians)  of  St.  Dominic  resembles  the  3d  order  of  St.  Francis, 
and  is  also  known  as  "  brothers  and  sisters  of  penitence  of  St. 
Dominic."  The  Dominican  monks  now  number  4000,  accord- 
ing to  the  Statistical  Year-Book  of  the  Church.  Among  them, 
as  reported  in  the  Catholic  Directory,  were  the  1st  and  2d 
bishops  of  the  diocese  of  New  York  (Concanen,  who  died  in 
1810,  and  Connolly  who  died  in  1825)  ;  and  the  present  arch- 
bishop of  San  Francisco  (Alemany)  is  also  a  Dominican.  The 
monks  have  convents  at  Benicia,  Cal. ;  St.  Joseph's,  Perry  Co., 


BELIGIOUS   ORDERS — MONKS,   NUNS,  AC.  301 

0. ;  Louisville  and  Springfield,  Ky. ;  a  house  in  New  York 
city ;  and  churches  in  all  those  places,  as  well  as  Washington 
city,  San  Francisco,  Nashville,  Memphis,  and  several  other 
points.  It  is  impossible  to  make  out  any  accurate  statement 
of  the  sorts  of  Dominican  nuns  in  this  country.  The  Domin- 
ican sisters  of  the  2d  order  have  a  mother-house  and  novitiate 
at  Racine,  Wis. ;  and  reported  in  the  Catholic  Directory  for 
1870,  19  professed  sisters,  3  novices,  and  5  postulants,  wifh  an 
academy  at  Racine,  and  parish  schools  there  and  elsewhere  in 
the  state,  containing  in  all  apparently  500  pupils  or  more.  2 
"  Dominican  convents,"  with  schools,  are  reported  in  and  near 
New  Orleans,  La.  ;  "  Dominican  Sisters  "  have  5  academies  and 
other  schools,  and  2  orphan  asylums  in  Tennessee  ;  "  Sisters 
of  St.  Dominic  "  have  academies,  schools,  and  orphan  asylums 
in  Illinois,  Ohio,  California,  and  Kentucky,  with  a  convent  at 
Benicia,  Cal.,  and  a  "  central-house "  at  Springfield,  Ky. ; 
"  Sisters  of  the  order  of  St.  Dominic  "  appear  also  in  New 
York  city  with  2  convents  and  parish  schools ;  also  a  "  con- 
vent of  the  order  of  St.  Dominic  "  (probably  of  the  3d  order) 
in  Brooklyn,  N.  Y.,  with  a  hospital  building.  "  Dominican 
Sisters  of  the  3d  order  "  have  a  mother-house  and  novitiate  at 
Benton,  Wis. ;  and  reported  in  the  Directory  for  1870,  55  sis- 
ters and  12  novices,  with  an  academy  and  G  other  schools  and 
1200  pupils  in  Wisconsin.  They  appear  also  to  have  a  con- 
vent, academy,  and  schools  in  Minnesota. 

The  Carmelites,  or  "  Order  of  St.  Mary  of  Mount  Carmel," 
derive  their  name  from  Mount  Carmel  in  Palestine,  where  the 
order  originated  about  1156  from  Berthold,  a  crusader  from 
Calabria.  The  Carmelites  themselves  claim  the  prophet  Elijah 
as  their  founder,  and  the  Virgin  Mary  as  a  Carmelite  nun.  The 
rule  prescribed  to  them  by  Albert,  patriarch  of  Jerusalem,  re- 
quired them,  according  to  Dr.  Murdock,  to  confine  themselves 
to  their  cells  except  when  at  work,  and  to  spend  their  time  in 
prayer ;  to  have  no  private  property ;  to  fast  from  the  feast  of 
the  holy  cross  till  Easter,  except  on  Sundays  ;  to  abstain  en- 
tirely from  eating  flesh;  to  labor  with  their  hands;  and  to 


302  RELIGIOUS   ORDERS — MONKS,   NUNS,   AC. 

observe  total  silence  from  vespers  [about  4  P.M.  or  later]  till 
the  tierce  of  the  next  day  [about  9  A.M.].  Their  rule  was  con- 
siderably mitigated  by  Innocent  IV.  Having  left  Syria  and 
come  to  Europe  in  1229,  they  increased  greatly  in  numbers 
and  reputation.  The  reform  in  the  order  attempted  by  St. 
Theresa  and  St.  John  of  the  Cross  in  the  16th  century,  pro- 
duced a  division  into  the  mitigated  or  moderate  Carmelites, 
and  the  strict  Carmelites, called  "discalced"  or  "barefooted," 
because  they  go  with  sandals  only,  the  others  wearing  shoes 
or  being  "  calced."  The  present  number  of  Carmelite  monks 
is  estimated  in  the  Statistical  Year-Book  of  the  Church  at  4000. 
Rev.  Charles  Loyson,  better  known  as  Father  Hyacinthe,  the 
eloquent  preacher  at  the  church  of  Notre  Dame  in  Paris,  en- 
tered the  order  of  barefooted  Carmelites  in  1859.  The  Car- 
melites, according  to  Bonanni,  wear  a  garment,  scapular  and 
hood  of  a  brown  color,  and  a  white  cloak  or  mantle.  A  Car- 
melite convent  exists  at  Cumberland,  Md.  The  female  branch 
of  the  order  was  founded  in  the  15th  century.  The  nuns  had 
a  dress  like  that  of  the  monks,  except  that  the  cloak  was  larger 
and  they  wore  on  their  heads  a  black  veil  with  a  white  one 
under  it.  There  were,  in  1858, 90  convents  of  Carmelite  nuns, 
the  number  in  each  convent  being  limited  to  21.  One  of  these 
female  convents  of  the  strict  rule,  founded  in  the  latter  part  of 
the  18th  century  in  one  of  the  lower  counties  of  Maryland,  has 
been  established  in  Baltimore  for  years ;  another  has  been  more 
recently  established  in  Missouri ;  and  there  are  2  or  3  convents 
of  the  "3d  order  of  Mount  Carmel"  in  New  Orleans,  with 
schools  connected. 

The  Augustinian  eremites  (=  hermits)  or  Augustinians  or 
Austin  friars  must  be  carefully  distinguished  from  the  Augus- 
tinian canons  already  described.  The  order  was  formed  by 
pope  Alexander  IV.,  who  about  1256  required  various  exist- 
ing sorts  of  eremites  to  unite  in  one  fraternity  as  the  "  Order 
of  the  Eremites  of  St.  Augustine."  Martin  Luther  was  an 
Augustiuian  monk.  The  habit  of  this  order  is  described  in 
Fosbroke's  British  Monachism  thus :  "  In  the  house,  a  white 


RELIGIOUS   ORDERS — MONKS,  NUNS,   &C. 


303 


tunic,  and  scapulary  over  it.  In  the  choir  or  out  of  doors,  a 
sleeved  cowl  [=  gown  with  large  loose  sleeves]  and  large  hood, 
both  black;  the  hood  round  before,  and  hanging  to  the  waist  in 
a  point,  girt  with  a  black  leather  thong."  The  accompanying 
cut  is  also  from  Fosbroke's  British  Monachism,  and  agrees  with 
that  in  Bonanni's  Catalogue  of  Religious  Orders.  There  are 
about  100  convents  of  the  order,  Rome  being  the  chief  seat. 
Several  branches,  forming  the  "Discalced  [=  barefooted]  Order 
of  Eremites  of  St.  Augustine,"  have  a  severer  rule  than  the 
main  body,  and  are  under  vicars-general,  who  are  subordinate 
to  the  general  of  the  whole  order  of  the 
eremites  of  St.  Augustine.  There  are 
several  religious  orders  of  females 
under  the  Augustinian  rule.  The 
Augustinians  are  not  numerous  in  the 
United  States.  Under  the  "  Augus- 
tinian House"  in  Lansingburg,  N.  Y., 
"Very Rev. Thomas Galbery,  O.S.A.," 
is  named  in  the  Directory  for  1870  as 
"  Commissary-General,"  but  the  num- 
ber of  monks  is  not  given,  though  they 
are  reported  as  in  charge  of  5  church- 
es in  Lansingburg  and  its  vicinity.  . 
The  Augustinians  have  churches  also 
in  Andover  and  Lawrence,  Mass.,  and 
Philadelphia,  Pa.  The  "  Augustinian  college  of  St.  Thomas 
of  Villanova,"  near  Philadelphia,  has  a  president  and  17  pro- 
fessors and  prefects,  7  of  them  priests,  with  73  students. 

The  "Order  of  Servants  of  the  Blessed  Virgin  Mary,"  or  "Ser- 
vites,"  founded  in  1233  by  7  rich  Florentine  merchants,  adopt- 
ed the  rule  of  St.  Augustine,  and  obtained  from  pope  Martin 
V.  the  privileges  of  the  mendicant  orders.  The  order  having 
become  relaxed,  it  was  re-established  in  1593  in  its  original 
strictness  as  "  Servites-Eremites."  Father  Paul  Sarpi,  author  of 
the  history  of  the  council  of  Trent,  was  a  Servite.  In  1860, 
the  male  branch  had,  according  to  Appletons'  Cyclopedia,  17 


AUGUSTINIAS    EREMITE. 


304  BELJGIOUS  ORDERS — MONKS,  NUNS,  AC. 

houses  in  Italy,  13  in  Germany,  3  in  Hungary,  and  1  in  Swit- 
zerland. The  Catholic  Directory  for  1871  reports  also  a  con- 
vent on  Doty  Island,  Winnebago  Co.,  Wis.,  with  a  prior,  2  other 
priests,  and  a  lay-brother ;  also  the  pastor  of  St.  Alphonsus' 
church  in  Philadelphia.  The  female  branch  never  became 
numerous ;  the  tertiarians  became  numerous  in  Germany,  <fcc. ; 
but  neither  the  nuns  nor  tertiarians  of  this  order  appear  to  bo 
reported  in  this  country. 

The  "  Sisters  of  Charity  of  the  Order  of  St.  Augustine,"  in 
charge  of  "  St.  Vincent's  Male  Orphan* Asylum,"  and  "  Charity 
Hospital,"  both  at  Cleveland,  0.,  have  a  mother-superior,  25 
religious,  10  novices,  and  150  orphan  boys. 

The  "  Order  of  our  Lady  of  Mercy,"  commonly  called  "  Sis- 
ters of  Mercy,"  founded  in  Dublin,  Ireland,  in  1827,  by  Miss 
Catharine  McAuley,  and  approved  by  pope  Pius  VIII.,  after- 
wards adopted  the  rule  of  St.  Augustine  with  some  modifica- 
tions, which  were  approved  by  pope  Gregory  XVI.  in  18C5, 
and  formally  confirmed  by  him  in  1841.  Says  Appletons'  Cy- 
clopedia: 

"  The  Sisters  of  Mercy  have  in  view,  besides  other  charities,  the 
visitation  of  the  sick  and  prisoners,  the  instruction  of  poor  girls,  and 
the  protection  of  virtuous  women  in  distress. . .  ,  The  Sisters  of  Mercy 
are  subject  to  the  bishops,  and  have  no  general  superior,  each  commu- 
nity being  independent  upon  the  rest  of  the  order.  The  sisterhood  is 
divided  into  2  classes,  choir  sisters  and  lay  sisters.  The  choir  sisters 
are  employed  about  the  ordinary  objects  of  the  order,  and  the  lay  sis- 
ters about  the  domestic  avocations  of  the  convent  and  such  other  duties 
as  may  be  assigned  to  them.  Candidates  for  membership  of  either 
class  undergo  a  preliminary  '  postulancy  for  6  months ;  at  the  end  of 
that  time  they  assume  the  white  veil  and  become  novices.  The  novice- 
ship  lasts  2  years.  The  vows  which  are  taken  for  life,  bind  the  mem- 
bers to  poverty,  chastity,  obedience,  and  the  service  of  the  poor,  sick, 
and  ignorant.  The  habit  of  the  order  is  a  black  robe  with  long  loose 
sleeves,  a  white  coif  [=  cap],  and  a  white  or  black  veil.  In  the  streets 
a  bonnet  of  black  crape  is  woni  instead  of  the  coif  and  veil." 

The  Sisters  of  Mercy  spread  rapidly  from  Dublin  over  Ire- 


RELIGIOUS   ORDERS — MONKS,  NUNS,  AC.  305 

land,  the  British  Isles  and  British  Colonies.  Their  first  con- 
vent in  the  United  States  was  established  in  1843  at  Pittsburg, 
Pa.,  where  they  now  have  their  mother-house  and  novitiate 
for  that  diocese,  also  a  hospital,  house  of  mercy,  and  orphan 
asylum.  Their  academies  in  Pennsylvania  are  at  Latrobe, 
Loretto,Harrisburg,  Lebanon  (?),  and  Philadelphia ;  they  num- 
ber about  200  sisters,  novices,  and  postulants  in  their  13  or  14 
convents  and  houses  in  that  State  ;  and  teach  in  the  diocese  of 
Pittsburg  alone  5000  children.  In  the  diocese  of  Hartford, 
which  embraces  Connecticut  and  Rhode  Island,  they  have  128 
sisters,  novices,  postulants  and  lay-sisters  in  9  convents  and 
houses  (Providence  2,  South  Providence,  Newport,  Pawtucket, 
and  Woonsocket,  R.  I.;  Hartford,  New  Haven  2,  Ct.),  with  7 
academies  undertheir  charge, besides  free  and  parochial  schools, 
2  orphan  asylums  at  Hartford,  and  1  at  South  Providence,  the 
whole  containing  apparently  6395  pupils.  Since  February  17, 
1868,  the  Hamilton  School,  one  of  the  public  schools  in  New 
Haven,  has  been  conducted  entirely  by  them,  11  now  teaching 
nearly  500  children  (probably  included  in  the  above  number 
of  pupils)  at  a  cost  to  the  city  of  $5600  according  to  the  report 
for  the  year  ending  Sept.  1, 1870  (see  Chap.  XXIV.).  The  Sis- 
ters of  Mercy  now  number  probably  over  900  in  their  80  or  more 
convents  and  houses  in  21  different  States  (Me.,N.  H.,  Mass., 
R.  I.,  Ct.,  N.  Y.,  Pa.,  Md.,  N.  C.,  S.  C.,  Ga.,  Mpi.,  La.,  Ark., 
Mo.,  Tenn.,  Ky.,  111.,  Iowa,  Neb.,  Cal.),  with  39  academies 
(some  of  them  on  a  large  scale,  as  at  Manchester,  N.  H.,  Prov- 
idence, R.  I.,  Yicksburg,  Mpi.,  <fcc.),  12  orphan  asylums,  and 
over  50  other  schools  (free,  parish,  or  industrial),  under  their 
charge,  containing  in  all  probably  from  20,000  to  25,000  pupils. 
They  have  hospitals  at  Worcester,  Albany,  Pittsburg  (had 
2680  patients  in  1  year),  Chicago  (cost  $75,000),  Louisville, 
Omaha,  and  San  Francisco ;  houses  of  mercy  in  New  York, 
Pittsburg,  and  San  Francisco ;  a  house  of  providence  in  Chi- 
cago; a  magdalen  asylum  apparently  near  San  Francisco. 
Those  in  Georgia  are  said  in  the  Catholic  Directory  to  be  a 


306  RELIGIOUS  ORDERS — MONKS,   NUNS,   4C. 

branch  of  an  order  founded  (in  1829)  by  the  late  Bishop  Eng- 
land of  Charleston,  "  where  the  nuns  renew  the  vows  of  relig- 
ion every  year,  and  live  under  a  rule  approved  by  the  Bishop." 
There  are  5  convents  in  the  State,  at  Savannah,  Augusta,  Ma- 
con,  Columbus,  and  Atlanta,  containing  somewhat  over  30  sis- 
ters. Whether  the  30  or  40  sisters  in  North  and  South  Caro- 
lina belong  to  the  same  branch,  or  not,  is  not  stated. 

The  "  Order  of  Nuns  of  the  Visitation  of  the  Blessed  Vir- 
gin "  was  instituted  in  1610  by  St.  Francis  de  Sales,  bishop  of 
Geneva  in  Switzerland,  who  is  said,  according  to  the  Roman 
Breviary,  to  have  converted  to  Catholicism  72,000  heretics,  and, 
in  consequence  of  miracles  attributed  to  his  dead  body,  was 
canonized  by  pope  Alexander  VII.  His  festival  is  held  Jan- 
uary 29th.  Madame  de  Chantal,  a  rich  French  widow  and 
associate  founder  of  the  order,  died  in  1641,  and  was  likewise 
canonized  in  1767.  The  order  was  established  under  the  rule 
of  St.  Augustine  with  additions  by  the  founder.  The  Visita- 
tion nuns,  according  to  Bonanni's  Catalogue,  "use  a  black 
garment,  with  a  cloth,  likewise  black,  which  hangs  from  the 
head  upon  the  shoulders.  A  linen  veil  extending  to  the  breast 
surrounds  the  face.  They  carry,  bound  to  the  neck,  a  silver 
image  of  Christ  fixed  to  the  cross."  The  order  increased  to 
more  than  30  convents  before  the  founder's  death  in  1622,  and 
to  150  with  about  6600  members  in  1700.  Their  first  academy 
in  this  country  was  opened  in  Georgetown,  D.  C.,  in  1799,  and 
they  have  now  convents  and  academies  in  9  different  states, 
and  in  the  District  of  Columbia.  They  are  at  Washington  and 
Georgetown,  D.  C. ;  Baltimore,  Frederick,  and  Catonsville, 
Md.  ;  St.  Louis,  Mo.  (64  in  the  community,  and  107  boarders 
in  the  academy)  ;  Brooklyn  (18  professed  choir-sisters,  8  do- 
mestic sisters,  1  novice,  and  135  pupils),  and  New  Utrecht 
(10  choir-sisters,  7  lay-sisters,  1  novice,  2  postulants,  and  40 
pupils),  both  on  Long  Island,  N.  Y. ;  Maysville,  Ky.  (and  ap- 
parently a  boarding  and  day  school  at  Frankfort,  Ky.)  ;  Ottum- 
wa,  Iowa  (18  religious,  and  125  pupils) ;  Summerville,  near 
Mobile,  Ala.  (80  pupils) ;  Mount  de  Chantal,  near  Wheeling 


RELIGIOUS  ORDERS — MONKS,   NUNS,   AC. 


307 


(45  professed  sisters,  2  novices,  4  postulants,  and  70  pupils), 
also  at  Parkersburg  (8  professed  sisters,  2  novices,  1  postulant, 
80  pupils)  and  Abingdon  (6  professed  sisters),  the  two  first 
in  West  Virginia,  and  the  last  in  S.  "W.  Virginia ;  and  at  Wil- 
mington, Del.  Tho  nuns  of  this  order  number  perhaps  250  in 
the  United  States  ;  and  their  15  or  16  establishments  for  the 
education  of  young  ladies  are  evidently  designed  to  be  of  the 
first  class  among  the  religious  orders.  That  near  Wheeling, 
founded  in  1848  and  connected  with  the  convent  known  as  Mt. 
de  Chantal,  has  a  beautiful  site.  The  buildings,  represented 
in  the  cut,  have  a  front  of  250  feet,  and  are  fitted  to  accom- 
modate 200  boarders ;  and  the  grounds  embrace  100  acres. 


WHEELING    FEJIALE   ACADEMY,   NEAR   WHEELING,   W.   VA. 

The  "  Ursuline  Nuns  "  are  named  from  St.  Ursula,  said  to 
have  been  a  British  princess  who  with  10,000  other  virgins 
made  a  pilgrimage  to  Rome  and  on  the  return  was  massacred 
with  them  by  the  Huns  at  Cologne  ;  and  were  founded  in  1537 
by  St.  Angela  Merici  at  Brescia  in  Northern  Italy.  Originally 
they  were  an  association  of  those  who  might  live  at  their  homes, 
and  mixed  freely  with  the  world,  but  devoted  themselves  to  the 
succor  of  poverty  and  of  sickness  and  to  the  education  of  the 


308  RELIGIOUS  ORDERS — MONKS,  NUNS,   AC. 

young;  but  in  1604  the  first  house  of  Ursuline  nuns  under 
the  rule  of  St.  Augustine  was  founded  at  Paris  by  Madame  de 
Sainte  Beuve,  and  in  1633  pope  Urban  VIII.  allowed  them  to 
take  the  usual  monastic  vows  and  to  open  schools  for  the  gra- 
tuitous instruction  of  girls.  After  this  they  increased,  espe- 
cially in  France,  Germany,  and  America.  The  Ursuline  con- 
vent at  Quebec  was  founded  March  28, 1639.  In  1715  there 
were  more  than  350  Ursuline  convents  in  France.  Bonanni 
gives  their  habit  as  a  black  garment  girded  with  a  black  girdle, 
and  for  covering  the  head  a  very  long  black  veil ;  but  some 
congregations  of  Ursulines  vary  from  the  regular  habit  in  color 
and  shape.  According  to  Appletons'  Cyclopedia,  "All  the  Ur- 
suline convents  are  placed  under  the  jurisdiction  of  the  dio- 
cesan bishop,  and  their  mutual  coherence  is  so  loose,  that  many 
convents  do  not  even  know  to  which  of  the  numerous  congre- 
gations they  belong.  .  .  .  They  are  now  mainly  devoted  to  the 
instruction  of  girls."  The  same  authority  gives  the  number  of 
their  houses  in  1860  as  534,  of  which  410  were  in  France,  2  in 
Canada,  15  in  the  United  States,  7  in  the  British  islands,  37 
in  Germany,  21  in  Belgium  and  Holland,  10  in  Italy,  &c.  Ac- 
cording to  the  Catholic  Directory  for  1870  and  1871,  they 
now  have  18  or  19  convents,  and  academies  at  most  of 
them,  in  10  different  States  of  the  Union  ;  but  full  statistics 
are  given  for  only  a  small  part  of  them.  Their  establishments 
are  at  East  Morrisania,  N.  Y. ;  Cleveland,  Toledo,  Tiffin,  and 
St.  Martin's  in  Brown  Co.,  0. ;  Alton  and  Springfield,  111. ; 
Marquctte,  Mich. ;  St.  Louis,  Mo. ;  Louisville  and  Newport, 
Ky. ;  Columbia,  S.  C.  ;  Tuscaloosa,  Ala. ;  New  Orleans  and 
Opelousas,  La. ;  Galveston,  San  Antonio,  Laredo,  and  Hous- 
ton, Tex.  They  report  parish  or  day  schools  at  Morrisania, 
Galveston,  San  Antonio,  Laredo,  Louisville  (4  parish  schools 
with  1174  pupils),  Newport  (400  pupils),  and  Marquette  ;  and 
a  hospital  in  Texas.  The  largest  convents  and  academies  re- 
ported are  at  Louisville  (56  sisters,  150  pupils),  Cleveland  (48 
sisters,  13  novices,  50  boarders),  St.  Louis  (53  in  the  commu- 
nity, 5  candidates,  80  boarders),  East  Morrisania  (35  professed, 


RELIGIOUS   ORDERS— MONKS,  NUNS,  iC.  £09 

15  novices,  2  postulants,  and  100  pupils).  They  probably  num- 
ber in  this  country  nearly  500  professed  sisters,  novices,  lay- 
Bisters,  and  postulants,  and  may  have  4000  pupils  under  their 
charge.  The  Ursuline  convent  in  Charlestown  (now  in  Somer- 
ville),  Mass.,  was  burned  by  a  mob,  Aug.  11,  1834,  and  has 
never  been  rebuilt ;  though  several  Protestant  churches,  which 
have  been  burned  in  Somerville  by  incendiaries,  have  been  re- 
built within  a  few  years,  without  any  appeal  for  the  legislative 
aid  which  has  been  repeatedly  sought  on  account  of  the  burn- 
ing of  the  convent. 

The  "  Alexian  Brothers  "  should  also  be  noticed  here.  They 
are  named,  according  to  Bonanni's  Catalogue  of  Religious  Or- 
ders, from  St.  Alexius  who,  leaving  his  wife  the  first  night 
after  his  marriage,  went  abroad  and  served  in  a  strangers'  hos- 
pital at  Edessa  in  Syria.  They  devoted  themselves  to  burying 
the  dead  and  taking  care  of  the  insane  and  of  those  who  were 
sick  with  infectious  diseases.  Having  existed  without  any 
regular  rule  or  religious  profession  for  more  than  150  years, 
Pius  II.  in  1459  provided  for  their  taking  vows.  They  have 
the  rule  of  St.  Augustine,  wear  a  black  garment  with  a  pallium 
(=  cloak)  extending  a  little  below  their  knees,  and  cover  the 
head  with  a  round  hood.  They  are  mentioned  by  Bonanni  as 
found  in  Brussels,  Antwerp  and  elsewhere  in  Belgium  and  Ger- 
many. They  are  reported  in  the  Catholic  Directory  as  in 
charge  of  hospitals  at  St.  Louis  and  Chicago. 

The  "  regular  clerks,"  or  regular  clergy,  constitute  another 
branch  of  the  religious  orders,  in  addition  to  the  monks  proper, 
the  canons,  and  the  friars  or  mendicant  orders.  They  take  the 
vows  of  poverty,  chastity,  and  obedience  in  connection  with 
some  recognized  order  or  association  of  priests,  but  differ  from 
the  regular  canons  in  not  being  under  vows  of  fasting,  absti- 
nence, night  watches  and  silence.  The  "  regular  clerks " 
aimed  to  restore  the  ancient  virtue  and  sanctity  of  the  clerical 
order,  and  originated  in  the  16th  century,  the  "  Theatins  "  in 
1524  being  the  first,  the  "  Regular  Clerks  of  St.  Paul,"  com- 
monly called  "  Barnabites,"  following  in  1533,  the  "  Society 


310  RELIGIOUS  ORDERS — MONKS,  NUNS,   AC. 

of  Jesus  "  or  Jesuits  (see  Chapter  IX.)  in  1540,  the  "  Piarists" 
or  "  Fathers  of  the  Pious  Schools  "  about  1597,  &c. 

The  order  of  St.  Viateur  (=  St.  Viator)  is  reported  in  the 
United  States  only  at  Bourbonnais  Grove,  Kankakee  Co.,  111., 
where  the  superior  has  charge  of  the  French  church  of  Notre 
Dame  (=our  Lady),  and  where  also  is  St.  Viateur's  College 
with  200  pupils.  The  order  is  of  French  origin.  It  has  a  col- 
lege and  novitiate  at  Joliette,  and  a  college  at  Rigaud,  both  in 
the  diocese  of  Montreal,  Canada. 

Besides  the  4  classes  of  religious  orders,  which  have  now 
been  mentioned  (monks  proper,  canons,  friars,  and  regular 
clerks),  there  are  numerous  "  congregations  [=  associations, 
or  societies]  of  secular  priests,"  who  live  in  common,  but  are 
bound  only  by  simple  vows  or  by  none  at  all.  The  rules  of 
most  of  these,  according  to  Appletons'  Cyclopedia,  are  based 
upon  that  of  the  Jesuits,  and  they  are  mostly  devoted  to  edu- 
cational or  missionary  purposes.  Among  these  "  congrega- 
tions "  are  the  Oratorians,  Passionists,  Lazarists,  Sulpicians, 
Brethren  of  the  Christian  Schools,  <fec. 

The  "  congregations  "  known  as  "  Oratorians,"  though  not 
found  in  the  United  States,  deserve  a  passing  notice.  The 
congregation  known  in  Italy  and  England  as  the  "  Priests  of 
the  Oratory  "  was  founded  at  Rome  about  the  middle  of  the 
16th  century  by  St.  Philip  Neri.  who  also  established  the  sacred 
musical  entertainments  now  known  as  oratorios,  this  name  as 
well  as  that  of  the  congregation  being  derived  from  the  chapel 
(in  Italian  oratorio=  a  place  of  prayer)  where  they  assembled 
for  their  religious  exercises.  They  have  flourished  mostly  in 
Italy ;  but  have  establishments  now  in  London  and  Birming- 
ham, England.  The  most  distinguished  Italian  Oratorians 
have  been  St.  Philip  Neri  and  Cardinal  Baronius,  who  suc- 
ceeded Neri  as  superior ;  while  John  Henry  Newman,  D.  D.,  and 
Frederic  Wm.  Faber,  D.  D.,  have  been  distinguished  English 
members  of  the  congregation. — The  French  Oratorians,  or  the 
"  Priests  of  the  Oratory  of  Jesus,"  founded  at  Paris  in  1611 
by  abbe*  (afterwards  cardinal)  Peter  de  Be'rulle,  spread  rapidly 


RELIGIOUS   ORDERS — MONKS,   NUNS,  AC. 

in  France  and  elsewhere,  and  became  distinguished  for  their 
many  eminent  scholars,  as  Thomassin,  Malebranche,  the  elo- 
quent Massillon,  &c.  The  French  Oratorians  were  really  in- 
stituted, it  is  said,  to  oppose  the  Jesuits.  The  French  revolu- 
tion of  1789  put  an  end  to  their  congregation  as  to  other  re- 
ligious associations  ;  but  they  were  afterwards  reorganized,  and 
had  in  1860  one  establishment  at  Paris. 

The  "  Congregation  of  Discalced  [=  Barefooted]  Clerks  of 
the  Most  Holy  Cross  and  Passion  of  Jesus  Christ,"  usually 
called  "  Passionists,"  was  instituted  in  Italy  by  Paul  Francis 
Danei,  who  was  canonized  in  1867  as  St.  Paul  of  the  Cross, 
and  their  rules  were  approved  by  the  pope  in  1741.  They  wear 


ST.  MICHAEL'S  RETREAT,  w.  HOBOKEN,  N.  j. 

a  black  habit,  on  the  left  breast  of  which  is  the  badge — a  heart 
surmounted  by  a  cross,  and  inscribed,  "  Jesu  XPi  passio  " 
(—  passion  of  Jesus  Christ).  The  "  fathers  "  or  priests,  who 
strictly  constitute  the  "  congregation,"  act  as  missionaries ; 
while  the  lay-brothers  do  the  house-work,  tailoring,  shoemak- 
ing,  carpenter-work,  &c.  The  Passionists,  according  to  Web- 
ster's Dictionary,'"  unite  the  mortified  life  of  the  Trappists  with 
the  activity  and  zeal  of  the  Jesuits  andLazarists."  They  were 


312  RELIGIOUS  ORDERS — MONKS,  NUNS,   AC. 

introduced  into  the  United  States  in  1855.  They  have  4  es- 
tablishments in  this  country.  They  have  8  or  9  priests, "  with 
25  students,  lay-brothers  and  novices,"  at  "  Blessed  Paul's 
Monastery,"  Birmingham  (near  Pittsburg),  Pa.,  where  they 
have  2  churches.  They  have  also  at  Carrollton  (near 
Baltimore)  a  monastery,  7  priests,  6  students  of  philosophy,  and 
5  lay-brothers,  and  a  church ;  a  monastery  with  9  priests,  6 
clerics,  and  3  lay-brothers,  and  2  churches  at  Dunkirk,  N.  Y. ; 
also  a  monastery,  "St  Michael's  Retreat,"  at  West  Hoboken, 
N.  J.  (opposite  New  York  City),  of  which  a  view,  drawn  and 
engraved  by  Mr.  John  W.  Barber,  is  given  in  the  cut  on  the 
preceding  page.  The  officers,  &c.,  of  St.  Michael's  Retreat,  are 
given  in  the  Catholic  Directory  for  1871  as  follows : 

"  Very  Rev.  Father  Albums  Magno,  Provincial ;  Very  Rev.  Basil 
Keating,  Local  Superior ;  Rev.  Victor  Carunchio,  Vice-Superior ;  Rev. 
Liberatus  Bonelli,  Rev.  Thomas  Stephanini,  Rev.  Timothy  Pacitti,  Rev. 
Vitalian  Lilla,  Rev.  Thomas  O'Connor,  Rev.  Eusebius  Sotis,  Rev.  Vin- 
cent Nagler,  Rev.  Gabriel  Flynn.  There  are  15  students  of  theology, 
and  7  lay-brothers.  Applications  for  missions  should  be  made  to  the 
provincial  of  the  order  during  spring  and  summer,  for  the  ensuing 
autumn  and  winter.  The  fathers  attend  4  missionary  stations  and  the 
Hudson  county  alms-house." 

The  Lazarists,  or  "  Priests  of  the  Congregation  of  the  Mis- 
sion," were  founded  at  Paris  in  1625  by  St.  Vincent  de  Paul, 
and  approved  in  1632  by  pope  Urban  VIII.  Their  office  is  to 
itinerate  through  villages  and  country  districts,  to  instruct  ec- 
clesiastics in  sacred  rites  and  especially  to  train  them  in  spirit- 
ual studies.  They  take  some  vows  ;  but  their  superior  can  re- 
lease them  from  these,  whenever  it  may  seem  expedient  to 
them.  They  are  commonly  called  "  Lazarists,"  because  they 
had  for  their  head-quarters  the  priory  of  St.  Lazarus  at  Paris. 
They  wear  the  common  black  dress  of  priests.  Their  present 
number  is  given  in  the  Statistical  Year-Book  of  the  Church  as 
2000.  They  are  found  in  various  countries  of  Europe,  Asia, 
and  America,  also  in  Algeria  and  the  Philippine  Islands.  They 
were  introduced  into  the  United  States  in  1817,  and  have  occu- 


RELIGIOUS   ORDERS — MONKS,   NUNS,   &C.  313 

pied  a  prominent  place  among  the  Roman  Catholic  clergy. 
Five  bishops  (Timon  and  Ryan  of  Buffalo,  Rosati  of  New  Or- 
leans and  St.  Louis,  de  Neckere  of  New  Orleans,  and  Amat  of 
Monterey)  have  belonged  to  the  Congregation  of  the  Mission. 
Priests  of  this  congregation  have  charge  of  churches  in  the 
states  of  New  York,  Pennsylvania,  Maryland,  Louisiana,  Miss- 
ouri, and  Illinois  ;  and  of  the  following  colleges  and  seminaries : 
St.  Vincent's  Theological  and  Preparatory  Seminary,  at  Cape 
Girardeau,  Mo.,  with  Yery  Rev.  A.  Verina,  C.  M.,  Superior 
and  President  of  the  college,  8  or  9  other  priests,  and  90  stu- 
dents ;  Ecclesiastical  Seminary  of  our  Lady  of  Angels,  at  Sus- 
pension Bridge,  Niagara  Co.,  N.  Y.,  with  a  superior  and  8 
other  priests  connected  with  it ;  St.  Vincent's  College,  at  Los 
Angeles,  Cal.,  with  a  superior  and  4  other  priests ;  Mount  St. 
Vincent's  Scholasticate  and  Novitiate,  at  Germantown,  Pa., 
with  Very  Rev.  John  Hayden,  C.  M.,  Visitor,  3  other  priests, 
27  students  and  novices,  and  4  lay-brothers ;  and  a  new  semi- 
nary and  college  in  Brooklyn,  N.  Y.,  dedicated  Sept.  4, 1870, 
and  having  a  president  and  4  other  priests. 

Closely  allied  to  the  Congregation  of  the  Mission,  and  likewise 
deriving  their  origin  from  St.  Vincent  de  Paul,  are  the  "  Sisters  of 
Charity,"  whom  Mosheim  calls  the  **  Daughters  of  Charity  "  or 
"  Virgins  of  Love."  They  were  founded  near  Paris  about  1633, 
and  placed  at  first  under  the  charge  of  Madame  Louisa  le  Gras, 
their  object  being,  according  to  Appletons'  Cyclopedia, "  the  care 
of  the  poor,  especially  of  the  sick,  and  the  education  of  children. . . 
They  make  simple  vows,  which  are  renewed  every  year."  They 
soon  had  the  charge  of  prisons,  free  schools,  hospitals,  and 
alms-houses  in  all  parts  of  France,  and  spread  into  other  lands. 
They  continued  their  work,  though  secretly,  through  the  French 
revolution,  and  were  placed  by  Napoleon  under  his  mother's 
protection.  In  1848  they  numbered  throughout  the  world,  ac- 
cording to  Appletons'  Cyclopedia,  more  than  600  establish- 
ments and  12000  sisters.  They  were  introduced  into  the 
United  States  in  1809  by  Mrs.  Eliza  Ann  Seton,  who  became 
their  first  mother-superior.  In  Sadliers'  Catholic  Directory  for 


314  RELIGIOUS  ORDERS — MONKS,   NUNS,   &C. 

1870,  the  original  establishment  is  reported  as  "  St.  Joseph's 
Sisterhood  (Mother-House  of  the  Sisters  of  Charity  in  the  U. 
S.),  Emmettsburg,  Md.  Mother  Mary  Euphemia  Blenkinsop, 
Superior."  "  Very  Rev.  Francis  Burlando,  C.  M.,"(r=  Con- 
gregation of  the  Mission)  is  also  reported  as  "  Superior  of  the 
Sisters  of  Charity,  U.  S."  The  "  Daughters  of  Charity,  from 
St.  Joseph's,  Emmettsburg,"  who  are  reported  in  Louisiana 
(archdiocese  of  New  Orleans),  are  of  course  "  Sisters  of  Chari- 
ty ;  "  but  whether  the  "  Daughters  of  Charity,"  reported  in 
the  dioceses  of  Milwaukee  and  Monterey,  are  Sisters  of  Charity 
or  Elizabethines  (see  Franciscans),  does  not  fully  appear.  The 
Sisters  of  Charity  in  the  United  States  seem  to  belong  to  7  or 
8  distinct  organizations,  and  probably  number  several  thousands 
in  all.  Prof.  A.  J.  Schem's  "  American  Ecclesiastical  Year- 
Book,"  published  in  1860,  mentions  Mother  Seton's  "  distinct 
rule,1  followed  in  the  dioceses  of  New  York,  Brooklyn,  Newark, 
and  Halifax  ";  and  adds,  "  In  1850,  the  Sisters  in  the  dioceses 
of  Baltimore,  Albany,  New  Orleans,  &c.,  abandoned  Mother  Se- 
ton's rule,  and  united  with  the  order  in  France."  The  Catho- 
lic Directory  for  1871  gives  the  following  statistics  in  connec- 
tion with  the  two  Mother-Houses  at  Yonkers,  N.  Y.,  and  Madi- 
son, N.  J.,  which  apparently  embrace  all  in  the  United  States 
who  now  follow  Mother  Seton's  rule  : 

"  Mother- House  of  the  Sisters  of  Charity,  Font  Hill,  near  Yonkers, 
Westchester  Co.,  [N.  Y.]  Mother  M.  Jerome  Ely,  Superior.  The 
community  numbers  at  present  419  members,  344  professed,  67  novi- 
ces, 8  postulants.  They  direct  61  different  establishments  in  New 
York,  Jersey  City,  Brooklyn,  New  Haven,  and  Providence." 

Mount  St.  Vincent's  Academy,  at  Font  Hill,  which  has  280 
pupils,  is  represented  with  the  Mother-House,  &c.,  in  the  cut. 

1  Mother  Seton's  rule  prescribes  a  black  woolen  habit  (brown  for  novices),  with 
a  cape  covering  the  waist,  a  white  linen  collar  turned  down  over  the  cape,  a  black 
cambric  cap  covering  the  head  and  nearly  concealing  the  face,  a  chaplet  of  beads 
suspended  from  the  waist  nearly  to  the  feet  and  a  large  crucifix  attached  to  it.  The 
habit  worn  by  those  who  adhere  to  St.  Vincent's  rule  is  of  gray  flannel,  with  a 
white  linen  "  cornet "  or  horned  cap  on  the  head  like  the_wings  of  a  dove.  The 
two  roles  also  differ  in  other  particulars. 


RELIGIOUS  ORDERS — MONKS,   NUNS,   AC. 


315 


Besides  Mount  St.  Vincent's  Academy,  the  Sisters  of  Charity 
have  under  their  charge,  in  the  archdiocese  of  New  York  alone, 
which  embraces  New  York  city,  Staten  Island,  and  7  counties 


ACADEMY  OP  KT.   ST.  VINCENT,   NEAR  YONKERS,   N.   T. 

north  of  these,  50  schools  of  various  sorts  (academies, 
select  and  parochial  schools,  and  5  orphan  asylums)  containing 
more  than  13000  children.  In  Brooklyn,  they  have  an  orphan 
asylum,  academies  and  schools,  with  about  3500  pupils  in  all. 
For  Jersey  City  and  for  New  Haven  no  statistics  are  given ;  but 
those  in  New  Haven  have  charge  of  St.  Francis'  Orphan  Asy- 
lum. At  Providence,  they  have  an  academy  with  50  pupils  and 
a  parochial  school  with  400.  The  Sisters  of  Charity  have  also 
under  their  charge,  in  New  York  city,  St.  Vincent's  Hospital, 
St.  Joseph's  Home  for  Aged  Women,  and  an  asylum  for  found- 
lings ;  and  in  Brooklyn,  St.  Mary's  Female  Hospital. 

The  diocese  of  Newark  reports  a  branch  of  the  Sisters  of 
Charity,  with  a  mother-house,  and  12  or  more  other  houses  in 
the  state,  a  hospital,  4  or  5  asylums,  3  or  4  academies,  besides 
parish  and  other  schools ;  but  no  general  statistics  are  given,  ex- 
cept the  following : 


316  RELIGIOUS  ORDERS — MONKS,  NUNS,  AC. 

"  Mother-House  of  the  Sisters  of  Charity,  Madison,  N.  J.  Mother 
M.  Xavier,  Superioress.  The  community  numbers  about  150  members. 
Chaplain,  Monsignor  Seton,  D.  D.,  Prothonotary  Apostolic." 

If  now  we  bring  together  the  Sisters  of  Charity  already 
mentioned  and  all  others  that  bear  this  name  only  without  any 
additional  title,  together  with  the  above-mentioned  "  Daugh- 
ters of  Charity,"  we  arrive  at  the  following  result:  They 
number  probably  1500,  and  have  under  their  charge  probably 
40,000  pupils ;  they  are  established  in  23  states  and  territo- 
ries (Mass.,  R.  I.,  Ct.,  N.  Y.,  N.  J.,  Pa.,  Del.,  Md.,  Va.,  Ala., 
Mpi.,  La.,  Mo.,  0.,  Mich.,  111.,  Wis.,  Iowa,  Kan.,  Col.,  N.  Mex., 
Nev.,  Cal.),  and  in  the  District  of  Columbia:  they  have  about 
50  asylums  for  orphans  and  infants,  not  far  from  60  academies 
and  schools,  and  about  35  hospitals  in  the  various  parts  of  the 
United  States.  Some  of  their  establishments  are  on  a  large 
scale.  Thus  3  orphan  asylums  in  New  York  city  contain  918 
inmates ;  St.  Mary's  Orphan  Asylum,  near  Madison,  N.  J.,  has 
240 ;  St.  Joseph's  Academy  at  Emmettsburg,  Md.,  has  32 
teachers,  145  sisters,  and  118  pupils ;  the  Academy  of  Mt.  St. 
Vincent  near  Yonkers,  N.  Y.,  has  280  pupils ;  St.  Elizabeth's 
Academy  at  Madison,  N.  J.,  has  100 ;  St.  Bridget's  Female 
School  in  New  York  city  has  961,  and  St.  Mary's  in  N.  Y.  911 
pupils ;  the  Charity  Hospital  at  Buffalo  has  had  about  1700 
patients  in  a  year,  and  its  average  number  is  300. 

But  besides  the  "  Sisters  of  Charity,"  simply  so  called,  there 
are  4  other  "  congregations  "  and  1  "  order,"  which  have  the 
same  general  objects  as  these  Sisters  of  Charity ;  but  are  dis- 
tinguished from  them  by  some  additions  to  the  name,  and  by 
differences  of  connection  and  organization.  They  will  now  be 
briefly  noticed. 

A  Canadian  organization  is  reported  as  "  Sisters  of  Charity, 
commonly  called  Gray  Nuns,"  who  have  their  mother-house 
in  Montreal,  about  200  sisters  belonging  to  it.  Out  of  their 
24  houses  subject  to  the  mother-house,  2  are  in  the  dio- 
cese of  Boston,  and  1  in  that  of  Cleveland,  in  which  dioceses 
they  have  3  asylums  for  orphans  and  destitute  children,  with  a 


RELIGIOUS   ORDERS — MONKS,  NUNS,   AC.  317 

hospital.  "  Gray  Nuns "  also  have  academies  and  schools 
with  1494  pupils  in  Plattsburg,  Ogdensburg,  Hudson,  and 
Buffalo,  N.  Y. 

Another  Canadian  organization,  reported  as  "  Sisters  of 
Charity,  commonly  called  Sisters  of  Providence,"*  has  its 
mother-house  in  Montreal,  with  22  houses  in  Canada  and  the 
United  States  subject  to  it.  They  have  16  sisters  in  Vermont, 
in  charge  of  an  orphan  asylum  at  Burlington,  and  schools 
there  and  at  Winooski ;  and  33  sisters,  with  a  convent,  hos- 
pital, academies,  2  orphan  asylums,  <fec.,  in  Washington  Ter- 
ritory. 

The  "  Sisters  of  Charity  of  the  order  of  St.  Augustine " 
have  been  already  mentioned  under  the  Augustinians. 

The"  Sisters  of  Charity  of  the  Blessed  Virgin  Mary"  have 
apparently  7  convents  in  Iowa,  one  of  them  established  at 
Dubuque  in  1833  with  a  novitiate  and  mother-superior ;  and 
are  found  also  in  Chicago,  111.  They  report  in  Iowa  118  pro- 
fessed sisters,  41  novices,  and  12  postulants ;  and  have  in  Iowa 
and  Illinois  academies  and  schools  with  nearly  4000  pupils. 

The  "  Sisters  of  Charity  of  Nazareth "  were  founded  in 
1812,  and  have  their  mother-house  near  Bardstown,  Ky., 
number  "  about  200  members  in  the  Society,  with  about  25 
novices,"  and  conduct  15  academies  and  schools  in  Kentucky, 
one  of  which  is  Nazareth  Academy,  at  the  mother-house,  with 
300  boarders.  They  have  also  in  Louisville  an  orphan  asylum 
and  an  infirmary.  "  Sisters  of  Nazareth  "  direct  an  academy 
and  day  school  at  Holly  Springs,  Mississippi. 

The  Sulpicians,  or  "  Priests  of  the  Mission  of  St.  Sulpice," 
are  a  congregation  of  priests  founded,  according  to  Appletons' 
Cyclopedia,  in  1641,  by  Rev.  J.  J.  Olier,  pastor  of  the  church 
of  St.  Sulpice  in  Paris,  for  the  education  of  pious  priests. 
They  were  distinguished  for  theological  learning,  and  flourished 
in  France  down  to  the  French  revolution  of  1789,  having  at 
that  time  5  theological  seminaries  in  Paris,  15  other  diocesan 

*  Two  other  American  organizations,  known  as  "  Sisters  of  Providence  "  and 
"  Oblate  Sisters  of  Providence,"  are  noticed  in  a  subsequent  part  of  this  chapter. 


318  RELIGIOUS   ORDERS — MONKS,  NUNS,   AC. 

seminaries,  and  12  "little"  or  preparatory  seminaries.  In 
1860  they  had  19  seminaries  in  France  and  2  in  North  Amer- 
ica (at  Baltimore  and  Montreal),  and  numbered  about  200 
priests.  The  "  Theological  Seminary  of  St.  Sulpice  and  St. 
Mary's  University,  conducted  by  the  '  Associated  Professors 
of  St.  Mary's  Seminary  of  Baltimore  City,' "  traces  its  origin 
back  to  1790,  and  has  now  a  superior  (Very  Rev.  J.  Paul 
Dubreul,  D.D.),  and  7  other  priests,  with  60  students.  The 
"  Great  Seminary  "  in  Montreal  is  under  the  direction  of  6 
Sulpician  priests,  and  has  100  seminarians ;  and  the  College  of 
Montreal,  also  under  their  charge,  has  a  director  and  10 
other  priests,  with  300  students. 

The  Redemptorists,  or  "  Congregation  of  the  Most  Holy 
Redeemer,"  often  called  "  Liguorians,"  were  founded  in  1732 
by  St.  Alfonso  (=  Alphonsus)  de  Liguori  (=  Ligorio),  an 
Italian  ecclesiastic  and  theologian,  on  nearly  the  same  basis 
with  the  Lazarists.  Says  Appletons'  Cyclopedia  : 

"  The  rule  of  the  Redemptorists  prescribes,  besides  the  3  usual 
monastic  vows  [of  poverty,  chastity,  and  obedience],  a  fourth,  which 
obliges  the  members  to  accept  outside  of  the  order  no  dignity,  office, 
or  benefice,  except  upon  an  express  order  of  the  pope  or  the  superior 
general,  and  not  to  leave  the  order  unless  by  special  permission  of 
the  pope.  The  principal  sphere  of  action  of  this  order  has  been  the 
conducting  of  what  is  called  a  '  mission,'  lasting  1,  2,  and  sometimes 
even  more  weeks,  during  which  time  the  missionaries  endeavor  to  pre- 
vail upon  all  the  members  of  a  church  to  devote  their  time  principally 
to  religious  exercises  and  a  thorough  reformation  of  their  lives." 

The  Redemptorists  are  much  like  the  Jesuits  in  their  object 
and  course,  and  have  been  proscribed  with  them  in  some  Euro- 
pean countries.  Their  present  number,  according  to  the  Sta- 
tistical Year-Book  of  the  Church,  is  2000.  In  1860  they  had, 
according  to  Appletons'  Cyclopedia,  83  houses  with  about  1300 
members,  in  Italy,  Germany,  France,  Belgium,  Holland,  Brit- 
ish Isles,  and  the  United  States,  their  labors  in  this  country, 
which  began  in  1841,  being  mostly  among  the  Germans.  Ac- 


RELIGIOUS  ORDEES — MONKS,  NUNS,  AC.  319 

cording  to  the  Catholic  Directory  of  1871,  they  number  100  or 
more  members  in  this  country,  about  90  of  them  priests,  and 
have  charge  of  20  or  more  churches,  mostly  at  important  cen- 
ters, viz.,  New  York  (2),  Rochester,  Buffalo,  and  Elmira,  N.  Y. ; 
Philadelphia  and  Pittsburg,  Pa. ;  Baltimore  (4),  Annapolis, 
Ilchester,  &c.,  Md. ;  New  Orleans  (3),  La. ;  Chatawa,  Pike 
Co.,  Mpi. ;  Detroit,  Mich. ;  Chicago,  111. ;  St.  Louis,  Mo. 
They  are  building  a  church  in  Boston ;  and  the  corner  stone  of  a 
new  one  in  New  York,  which  is  expected  to  cost  over  $1,000,- 
000,  was  laid  on  Sunday,  Sept.  4, 1870.  They  have  5  convents 
in  Maryland,  with  a  novitiate,  and  a  house  of  studies,  27  or  28 
clerical  members  (including the  provincial,  "Very  Rev.  Joseph 
Helmproecht,  C.  SS.  R."),  5  novices,  36  lay-brothers,  and  50 
students,  connected  with  them ;  2  houses  in  New  York  city, 
with  14  priests  and  2  lay-brothers ;  and  houses  in  other  cities, 
&c.,  usually  with  from  4  to  8  priests,  besides  lay-brothers,  con- 
nected with  each. 

The  "  Congregation  of  the  Missionary  Priests  of  St.  Paul  the 
Apostle,"  commonly  called  "Paulists,"  was  established  in  New 
York  city  in  1858  by  Rev.  Isaac  T.  Hecker  and  several  other 
priests,  whom  the  pope  allowed  to  leave  the  Redemptorists  for 
the  purpose  of  founding  an  independent  organization  for  mis- 
sionary purposes,  better  suited  to  this  country.  This  congre- 
gation reports  now  a  house  and  church  in  New  York,  a  su- 
perior (Very  Rev.  Isaac  T.  Hecker),  6  other  priests,  and  12 
students  preparing  for  the  priesthood.  "Applications  for  mis- 
sions should  be  made  to  the  superior  during  spring  and  summer 
for  the  ensuing  autumn  and  winter."  The  Paulists  are  the 
originators  of  the  Catholic  Publication  Society,  of  its  monthly 
periodical,  "The  Catholic  World,"  <fec.,  and  occupy  a  very 
influential  position. 

The  "  Congregation  of  the  Missionary  Oblates  [=  persons 
offered  up,  or  devoted]  of  Mary  Immaculate,"  usually  called 
"  Oblate  Fathers,"  originated,  according  to  Webster's  Diction- 
ary, at  Aix  in  France  in  1815,  and  was  introduced  into  Canada 
in  1841.  They  serve  as  missionaries  among  lumbermen,  fron- 


320  RELIGIOUS  ORDERS — MONKS,   NUNS,  4C. 

tier  settlers,  Indians,  the  poor,  imprisoned,  &c.  They  are  con- 
siderably numerous  in  Canada  and  other  parts  of  British  Amer- 
ica, having  among  them  bishops,  vicars-general,  directors  of 
colleges  and  theological  seminaries,  &c.  The  Catholic  Direc- 
tory for  1871  reports  about  30  of  them  in  the  United  States, 
with  superiors  at  Buffalo  and  Plattsburg,  N.  Y.,  a  vicar-general 
at  Brownsville,  Texas,  and  churches  at  the  above  places,  also  at 
Lowell,  Mass.,  churches  or  missions  at  several  places  in  Northern 
New  York,  at  over  30  points  in  Texas,  at  several  places  among 
the  Indians  in  Washington  Territory,  and  at  Pembina,  &c.,  in 
Dakota  Territory. 

The  "Fathers  of  the  Society  of  Mary"  are  reported  in  the 
Catholic  Directory  for  1871  as  having  the  direction  of  the  Col- 
lege of  Jefferson,  St.  Michael,  La.,  and  the  charge  of  a  church 
there.  There  are  11  priests,  including  the  president  and  the 
pastor,  6  lay-brothers,  and  100  boarders. 

The  "  Society  of  the  Fathers  of  Mercy"  numbers  3  priests 
in  New  York  city,  who  have  charge  of  St.  Vincent  de  Paul's 
(French)  church,  and  of  "St.  Louis'  Select  French  Institute" 
with  7  lay-teachers. 

"  The  Brethren  of  the  Christian  Schools"  were  instituted  at 
Rheims  by  the  Abbe*  de  La  Salle  in  1679,  to  provide  instruction 
for  the  poorer  classes.  They  take  the  3  monastic  vows  at  first 
for  3  years  only,  and  then,  if  they  choose,  for  life.  They  live 
on  the  simplest  fare.  Their  costume  is  a  coarse  black  cassock, 
and  a  small  collar  or  band  about  the  neck  for  the  house ;  a 
hooded  cloak  and  wide  hat  for  out-door  use.  Priests  may  join 
the  order,  but  no  brother  is  to  become  a  priest  or  study  Latin 
under  the  age  of  30.  In  some  of  their  schools  Latin  and  the 
higher  mathematics  are  taught ;  but  elementary  instruction  is 
the  main  thing.  According  to  Appletons'  Cyclopedia,  the  order 
had,  in  1856,  827  establishments,  6,666  brethren,  1500  schools, 
and  300,315  scholars.  Of  these  France  had  about  £ ;  while 
Canada  had  16  establishments,  133  brethren,  29  schools,  and 
6449  scholars;  and  the  United  States  had  12  establishments, 
132  brethren,  30  schools,  and  5314  scholars.  The  "  School 


BELIGIOUS   ORDERS — MONKS,   NUNS,   AC.  321 

Brethren"  are  reported  in  the  "Statistical  Year  Book  of  the 
Church"  as  now  numbering  16,000.  The  "Christian  Broth- 
ers," who  are  numerous  in  Ireland,  and  have  nearly  the  same 
rule  and  object  as  the  "Brethren  of  the  Christian  Schools," 
form  an  independent  order.  Both  these  names  are  reported, 
in  the  Catholic  Directory,  from  various  dioceses  in  the  United 
States ;  but  they  are  evidently  used  indiscriminately  in  some 
cases;  and  the  statistics  are  eminently  incomplete  and  un- 
satisfactory. Thus,  in  the  archdiocese  of  Baltimore  the 
"Brothers  of  the  Christian  Schools"  are  reported  as  having  at 
Baltimore  a  community,  academy,  and  parish  school,  and  an 
academy  at  Ellicott's  Mills,  for  which  no  numbers  are  given ; 
also,  6  schools  (in  Baltimore  and  Washington)  with  1400  pupils, 
and  1  asylum  (in  Baltimore)  with  72  orphans.  In  Hartford 
they  have  8  brothers,  an  academy  with  75  pupils,  and  a  free 
school  with  410  pupils.  They  are  mentioned  also  in  the  re- 
ports for  the  dioceses  of  New  Orleans,  Chicago  (also  "  Chris- 
tian Brothers"  at  the  same  places),  Detroit,  Newark,  &c.  The 
"  Christian  Brothers  "  have,  in  New  York  city,  a  "  community" 
numbering  56,  with  "  Brother  Patrick,  provincial  of  the  Christian 
Brothers  in  the  United  States,"  a  "  college  "  with  250  students, 
an  "institute"  with  390  pupils,  2  "academies"  with  250  pu- 
pils, and  13  parochial  schools  with  7043  pupils.  They  have 
colleges  in  the  dioceses  of  St.  Louis,  San  Francisco,  Galveston, 
Philadelphia,  Santa  F6",  and  St.  Joseph.  They  report  also 
schools  in  most  of  these  dioceses,  as  well  as  in  those  of  Albany 
(12  orphan  asylums,  academies  and  other  institutions,  with 
61  brothers  and  2728  pupils),  Brooklyn,  Buffalo,  Rochester, 
Philadelphia  (41  brothers  and  3000  pupils),  &c.  Probably 
the  number  of  brothers  belonging  to  the  two  orders  (if  there 
are  two  here)  and  the  number  of  their  pupils  in  the  United 
States  are  six  times  the  corresponding  numbers  as  given  above 
for  the  "Brothers  of  the  Christian  Schools"  for  1856. 

The  "  Brothers  of  the  Christian  Instruction  of  the  Sacred 
Heart  of  Jesus  and  Mary,"  from  Puy,  France,  are  found  in 

charge  of  an  orphan  asylum  and  farm  with  150  orphan  boys  in 
21 


322 


RELIGIOUS   ORDERS — MONEYS,  NUNS,   &C. 


the  diocese  of  Louisville ;  the  ."  Brothers  of  Christian  Instruc- 
tion" are  also  reported  as  having  establishments  at  Mobile 
and  Indianapolis.  These  are  possibly  all  the  same  congrega- 
tion with  that  founded  at  Puy  in  France  in  1821  by  Abbd  Coin- 
drin. 

The  "  Congregation  of  the  Holy  Cross  "  have  establishments 
for  both  males  and  females  at  Notre  Dame,  St.  Joseph's  Co., 


UNIVERSITY    OP   NOTRE    DAMK,    INDIANA. 


Ind.,  where  are  their  university,  one  of  their  numerous  acade- 
mies, &c.  The  university,  incorporated  in  1844,  has  a  presi- 
dent (Rev.  W.  Corby,  C.S.C.),  vice-president  (Rev.  A.  Lcmon- 
nier,  C.S.C.),  prefect  of  discipline  (Rev.  D.  J.  Spillard,  C.S.C.), 
30  professors  and  tutors,  and  470  pupils,  according  to  the 
Catholic  Directory  for  1871.  In  the  "congregation"  here  are 


RELIGIOUS  ORDERS — MONKS,  NUNS,  AC.  323 

a  Superior  General  (Very  Rev.  E.  Sorin,  C.S.C.),  a  Provincial 
(Rev.  W.  Corby,  C.S.C.,  President  of  the  University),  and  11 
other  priests,  "  besides  6  scholastics,  91  professed  lay-brothers, 
52  novices,  and  10  postulants,  Josephites."  *  They  have  also 
"St.  Joseph's  Novitiate,"  with  a  "Master  of  Novices"  and  an- 
other priest  as  associate ;  "  St.  Aloysius'  Novitiate,"  with  a 
"Master  of  Novices  Salvatorists,"  and  3  others  of  the  above 
priests,  respectively  styled  "  Socius  (==  associate),  St.  Joseph's 
Novitiate,"  "Master  of  Novices  Josephites,"  and  " Socim-" 
and  the  "  Community  of  the  Sisters  of  the  Holy  Cross,  Con- 
vent, and  Novitiate  at  St.  Mary's  of  the  Immaculate  Concep- 
tion," the  community  numbering  "  200  professed,  31  novices,  6 
postulants,  engaged  in  the  education  of  youth  and  works  of 
mercy,"  with  "  Mother  Mary  Angela,  Local  and  Provincial  Su- 
perior." The  members  of  this  congregation,  male  and  female, 
have  the  charge  of  schools,  academies,  and  asylums,  not  only 
in  the  diocese  of  Fort  Wayne,  where  are  their  head-quarters, 
but  in  the  archdioceses  of  Baltimore,  Cincinnati,  and  New  Or- 
leans, and  in  the  dioceses  of  Alton,  Chicago,  Dubuque,  &c. 
Their  head-quarters  in  Canada  are  at  St.  Laurent  (near  Mont- 
real), where  are  houses  for  both  sexes,  a  college,  academy,  £c. 

The  "  Xavierian  Brothers,"  who  established  themselves  in 
Louisville,  Ky.,  in  1854,  have  25  professed  brothers,  18  novices, 
and  4  postulants,  with  10  schools  in  Louisville,  containing 
more  than  8000  boys,  and  an  industrial  school  for  boys  near 
Baltimore,  Md. 

The  "  Brothers  of  the  Sacred  Heart "  have  academies,  orphan 
asylums,  and  schools,  with  more  than  600  boys  under  their  care 
in  Kentucky,  Mississippi,  and  Louisiana. 

The  "  Christian  Brothers  of  the  Society  of  Mary,"  founded 
in  France  in  1816  by  Abbe*  Chanisnade  and  others,  have  a  col- 
lege with  12  brothers  and  250  pupils  at  San  Antonio,  Texas ; 
a  boarding-school  with  300  pupils  at  Nazareth,  and  "  several 

1  The  congregation  is  composed  of  2  societies  ;  (I.)  that  of  the  priests,  called 
"  Salvatorists  of  the  Holy  Cross  ";  (2.)  that  of  the  brothers,  called  "Josephites  of 
the  Holy  Cross." 


324  RELIGIOUS  ORDERS — MONKS,  NUNS,  &C. 

flourishing  schools"  at  Cleveland,  0. ;  and  750  pupils  in  2 
schools  at  Rochester,  N.  Y.  They  have  a  provincial  (Rev.  J. 
N.  Reinbolt)  at  their  boarding-school,  Nazareth,  0.  The  con- 
gregation had,  in  1858, 1665  members  and  336  houses,  mostly 
in  France. 

The  "Congregation  of  the  most  Precious  Blood"  goes  back 
in  Ohio  to  1844,  and  embraces,  both  males  and  females.  "  Very 
Rev.  Andrew  Kunkler,  Provincial  C.PP.S."  resides  at  Minster, 
Auglaize  Co.,  0.,  where  is  the  "  Boarding-School  of  the  Visi- 
tation, directed  by  the  Sisters  of  the  Precious  Blood."  The 
Sisters  have  8  or  9  convents  in  Ohio  and  1  in  Indiana.  The 
Seminary  of  the  Congregation  is  at  Carthagena,  Mercer  Co.,  0., 
directed  by  3  priests.  24  priests  belonging  to  the  congregation 
are  reported  at  convents,  stations,  churches,  <fec.,  in  Ohio  and 
Indiana.  At  Eureka,  Cal.,  are  10  religious,  with  a  superior 
who  is  pastor  of  the  church. 

The  "Ladies  of  the  Sacred  Heart"  have  about  20  convents 
in  the  United  States,  with  academies  and  other  schools  under 
their  direction.  Appletons'  Cyclopedia  said  in  1862  that  there 
were  3  congregations  of  them,  the  oldest  founded  in  1800  by 
Mademoiselle  Barat,  with  more  than  200  establishments,  of 
which  19  were  in  North  America.  The  oldest  of  their  estab- 
lishments in  this  country  appears  to  be  that  at  St.  Charles,  Mo., 
which  was  founded  in  1818,  and  has  now  11  teachers,  22  sis- 
ters, and  100  pupils.  They  have  also  convents  and  academies 
at  St.  Louis  and  St.  Joseph,  Mo. ;  at  St.  Michael's,  Grand  Co- 
teau,  and  Natchitoches,  La.;  at  New  York  (2),  Albany,  Ken- 
wood (near  Albany),  and  Rochester,  N.  Y. ;  Philadelphia  and 
Torresdale,  Pa. ;  Detroit,  Mich. ;  Chicago,  111. ;  also  parochial 
schools  at  several  of  these  places,  and  an  orphan  asylum  at  St. 
Louis.  They  have  likewise  a  convent  at  St.  Mary's  Mission  in 
Kansas,  where  they  conduct  the  female  department  of  the  Pota- 
watamie  Indian  Manual  Labor  School.  At  St.  Louis,  they 
have  52  in  their  community,  with  140  pupils  in  their  academy 
and  140  in  the  parish  school ;  at  Chicago,  also  52,  with  135 
pupils  in  their  seminary  and  853  girls  in  a  parish  school;  in 


RELIGIOUS  ORDERS — MONKS,  NUNS,  AC.  325 

New  York,  420  pupils  in  their  2  academies  and  996  in  3  parish 
schools ;  at  Kenwood,  their  provincial  (Madame  A.  Hardy) 
and  novitiate,  with  38  in  the  community,  150  pupils  in  the 
academy;  at  St.  Michael's,  La.,  45  to  50  religious,  150  board- 
ers, with  "  some  orphans  and  day-scholars."  The  "  Ladies 
of  the  Sacred  Heart"  probably  number  400,  and  have  under 
their  charge  4000  or  5000  pupils,  without  including  the  30 
"Ladies  of  the  Sacred  Heart  of  Mary"  at  Cleveland,  0.,  with 
their  orphan  asylum  and  160  orphans,  or  others  of  this  name 
with  schools  at  Sandusky  City,  0. 

The  "  Sisters  of  St.  Joseph  "  also,  according  to  Appletons* 
Cyclopedia,  are  divided  into  several  congregations,  having  in 
all  600  establishments  and  more  than  5000  members.  They 
are  established  at  from  40  to  50  different  places  in  the  United 
States,  in  charge  of  numerous  academies  and  schools  and  or- 
phan asylums ;  they  must  number  at  least  600  (including  novi- 
ces and  postulants)  in  their  communities,  and  direct  the  educa- 
tion of  more  than  20,000  children  and  youth.  Their  "  mother-, 
house  and  academy,"  founded  at  Carondelet,  Mo.,  in  1840,  now 
reports  66  in  the  community  and  125  pupils.  They  are  found 
at  Carondelet,  St.  Genevieve,  St.  Louis,  and  Hannibal  (?),  Mo. ; 
at  New  Orleans,  La. ;  at  Waterloo,  Brussels,  Bloomington,  Peo- 
ria,  and  Chicago,  111. ;  at  St.  Paul,  St.  Anthony,  Mendota,  and 
Minneapolis,  Minn.;  at  Hancock,  Sault-Sainte-Marie,  and 
L'Anse  (Indian),  in  N.  W.  Michigan;  at  Albany,  Troy,  Co- 
hoes,  Salina,  Saratoga  Springs,  Binghamton,  Oswego,  Dunkirk, 
Cold  Springs  (in  the  western  part  of  the  State,  the  seat  of  a 
convent  and  novitiate), Buffalo, Rochester,  Canandaigua,  Brook- 
lyn, and  Flushing,  N.  Y. ;  at  Erie,  Meadville,  McSherrystown  (?) , 
Philadelphia,  Germantown,  and  Pottsville,  Pa. ;  at  Wheeling 
(mother-house),  Charleston,  and  Grafton,  W.  Ya. ;  at  Savan- 
nah, Ga. ;  and  at  St.  Augustine,  Jacksonville,  and  Mandarin, 
Fla.  They  have  at  St.  Louis  a  deaf  and  dumb  asylum,  2  or- 
phan asylums  and  a  half-orphan  asylum,  with  575  inmates  in 
the  3  last  institutions ;  a  deaf  and  dumb  asylum  at  Buffalo  ;  a 
hospital  and  an  orphan  asylum  at  St.  Paul,  and  also  at  Wheel- 


326  EELIGIOUS  ORDERS — MONKS,  NUNS,   AC. 

ing;  2  orphan  asylums  at  Philadelphia,  and  2  at  Rochester; 
orphan  asylums  also  at  Chicago,  Brooklyn,  Buffalo  (in  part), 
Dunkirk,  Canandaigua,  and  Erie ;  and  a  widows'  asylum  at 
Philadelphia.  According  to  the  Catholic  Directory  for  1870 
and  1871,  Sisters  of  St.  Joseph,  lately  obtained  from  France, 
have  opened  schools  for  colored  children  in  Savannah  and  in 
St.  Augustine  "  with  great  success,  the  colored  children,  boys 
and  girls,  under  their  charge  giving  most  satisfactory  and  en- 
couraging marks  of  social  and  moral  improvement.  The  only 
thing  to  be  regretted  in  this  matter  is  the  small  number  of  sis- 
ters with  regard  to  the  colored  population,  and  the  great  ex- 
pense which  attends  the  support  of  those  schools."  The  Direc- 
tory also  mentions  50  pupils  "in  schools  for  colored  pupils"  at 
St.  Genevieve. 

The  "  Sisters  of  the  Congregation  of  Our  Lady "  (=  Notre 
Dame,  in  French),  who  have  their  head-quarters  in  Montreal, 
number  431  professed  sisters,  80  novices  and  postulants,  and 
13,337  pupils  in  the  boarding  schools,  academies,  and  free 
schools,  which  they  direct  principally  in  Canada  and  British 
America.  The  only  establishments  in  this  country  known  to 
be  connected  with  that  at  Montreal  are  the  "  Convent  and 
Academy  of  the  Ladies  of  the  Congregation  of  Notre  Dame," 
at  Portland,  Me.,  which  reports  14  religious  and  90  pupils, 
also  840  pupils  in  2  parochial  schools,  of  which  the  ladies  have 
charge;  and  St.  Joseph's  convent  at  Cambridgeport,  Mass., 
with  7  sisters,  who  have  charge  of  schools  with  375  pupils. 
Other  establishments,  however,  as  those  at  Waterbury,  Ct., 
and  Bourbonnais  Grove,  111.,  may  also  belong  to  this  congre- 
gation. The  Catholic  Almanac,  under  January  12th,  says : 
"  Margaret  Bourgeoys,  founder  of  the  Sisters  of  the  Congrega- 
tion, died  at  Montreal,  1706." 

There  are,  however,  in  the  United  States  many  others  who 
are  styled  in  the  Catholic  Directory  of  1871  "  Sisters  of  Notre 
Dame,"  or  "  School-Sisters  of  Notre  Dame,"  or  "  Poor  School 
Sisters  of  Notre  Dame,"  possibly  all  belonging  with  those  who 
are  thus  reported  from  Milwaukee  :  "  Convent  of  the  School- 


RELIGIOUS   ORDERS — MONKS,  NUNS,  AC.  327 

Sisters  of  Notre  Dame,  Mother  House  and  Novitiate,  corner  of 
Milwaukee  and  Knapp  streets,  Sister  Mary  Caroline,  Superior- 
ess. Religious,  65 ;  novices,  88  ;  postulants,  80  ;  mission 
bouses,  78  :  with  620  sisters  having  under  their  charge,  through- 
out the  United  States,  27,900  parish  school  children,  over  1375 
orphans,  640  boarders." 

The  establishments  named  in  the  Catholic  Directory  for  1871 
as  belonging  to  the  "  School  Sisters  of  Notre  Dame  "  are  in 
Baltimore  and  Annapolis,  Md. ;  Philadelphia,  Tacony,  and  Al- 
legheny City,  Pa. ;  Chicago,  111. ;  Milwaukee,  and  Elm  Grove, 
and  12  other  places,  Wis.  To  these  the  Directory  for  1870 
added  Rochester,  N.  Y.,  and  Pittsburg,  Pa.  The  "  Poor  School 
Sisters  of  Notre  Dame  "  are  reported  only  at  Quincy  and  Belle- 
ville in  the  diocese  of  Alton ;  while  the  "  Sisters  of  Notre 
Dame"  are  reported  in  that  diocese  at  Quincy,  Belleville, 
Highland,  St.  Liborius,  Shoal  Creek  Station,  Springfield,  and 
Teutopolis,  111.  The  "  Sisters  of  Notre  Dame,"  or  the  "  Sisters 
of  the  Congregation,"  are  reported  at  Boston  (including  East 
and  South  Boston  and  Boston  Highlands),  Lowell,  Salem,  Law- 
rence, Chicopee,  and  Holyoke,  Mass. ;  Waterbury,  Ct.  ;  New 
York  city,  Rochester,  and  Buffalo,  N.  Y. ;  Newark,  N.  J.  ; 
Philadelphia  and  Pittsburg,  Pa. ;  Cincinnati,  and  Columbus, 
0. ;  Louisville,  Ky. ;  Detroit,  Mich. ;  Green  Bay,  Wis. ;  Man- 
kato  and  Hokah,  Min.  ;  West  Point,  Iowa ;  Chicago,  Henry, 
and  Bourbonnais  Grove,  111.  ;  St.  Louis,  Mo. ;  New  Orleans, 
La. ;  San  Francisco,  Pueblo  of  San  Jose",  and  Marysville,  Cal. 

The  "  Sisters  of  Loretto,"  or  "  Daughters  of  our  Lady  of 
Sorrows,"  were  founded  in  Kentucky  in  1812.  Their  mother- 
house  is  at  Loretto,  Marion  Co.,  Ky.  They  have  "  about  250 
members  in  the  society,  with  30  novices."  They  conduct 
academies  and  schools  at  Loretto,  Lebanon,  Elizabethtown, 
Portland,  and  Curdsville,  Ky. ;  Cape  Girardeau,  Edina,  and 
Florissant,  Mo. ;  Cairo  and  Chicago,  111. ;  Osage  Indian  Mis- 
sion, Kan.;  Santa  F6,  Taos,  Mora,  and  Albuquerque,  New 
Mexico ;  and  Denver,  Colorado ;  but  the  statistics  of  these 
are  given  in  only  a  few  instances. 


328  RELIGIOUS  ORDERS — MONKS,  NUNS,   AC. 

The  "  Sisters  of  the  Holy  Names  of  Jesus  and  Mary,"  whose 
head-quarters  are  at  Longueil,  near  Montreal,  have  in  Canada 
14  houses  with  2263  pupils,  and  in  the  United  States  10  houses 
with  1 946  pupils.  There  are,  according  to  the  Catholic  Direc- 
tory for  1870  and  1871,  39  sisters  of  this  community  at  Port- 
land, &c.,  in  Oregon,  and  others  at  Oakland,  Cal.,  connected 
with  convents,  academies,  and  schools  ;  but  exact  statistics  are 
wanting.  Possibly  the  establishments  at  Rome  and  Scheneo 
tady,  N.  Y.,  reported  as  of  "  Sisters  of  Jesus  and  Mary,"  be- 
long to  this  community. 

The  "  Sisters  of  St.  Ann,"  whose  head-quarters  are  at  La- 
chine,  also  in  Canada,  report  127  sisters  and  7  novices.  They 
have,  according  to  the  Catholic  Directory,  12  houses  in  the 
diocese  of  Montreal  with  1480  pupils,  and  4  in  the  United 
States  and  British  America  with  350  pupils.  They  are  re- 
ported in  the  United  States  only  at  Oswego,  N.  Y.,  where  4  of 
them  have  charge  of  "  St.  Paul's  Select  and  Parochial  school." 

A  "  Community  of  the  Poor  Handmaids  of  Jesus  Christ "  is 
reported  at  Hesse  Cassel,  Allen  Co.,  Ind.,  numbering  16. 
"  These  sisters  come  from  Dermbach,  in  Nassau.  Their  object 
is  to  teach,  take  charge  of  hospitals,  orphan  asylums,  and 
works  of  charity  in  general."  They  have  charge  of  St.  Jo- 
seph's Hospital  at  Fort  Wayne,  Ind. 

The  "  Sisters  of  our  Lady  of  Charity  of  the  Good  Shepherd" 
were  instituted  and  approved  by  the  Holy  See  in  1835,  and  in- 
troduced into  the  United  States  in  1849.  "  The  Sisters  of  our 
Lady  of  the  Good  Shepherd,"  and  "  Sisters  of  the  Good  Shep- 
herd," and  "Religious  of  the  Good  Shepherd,"  are  apparently 
the  same  "  congregation,"  which,  under  one  or  another  of  these 
names,  is  reported  from  14  establishments  in  9  states.  These 
are  in  New  York,  Buffalo,  and  Brooklyn,  N.  Y. ;  2  in  Phila- 
delphia, Pa. ;  Baltimore,  Md. ;  New  Orleans,  La. ;  Cincinnati, 
Cleveland,  and  Franklin  (near  Columbus),  0. ;  Louisville,  Ky; 
St.  Louis,  Mo. ;  Chicago,  111. ;  St.  Paul,  Min.  They  have  mag- 
•dalen  asylums  for  women  who  desire  to  abandon  a  vicious  life 
reform;  industrial  schools  for  reclaiming  young  truant 


BELIGIOUS   ORDERS— MONKS,   NUNS,   AC.  329 

girls  ;  protectories  for  young  girls ;  reformatories  for  girls ; 
and  parochial  schools.  The  "  Convent  of  the  Good  Shep- 
herd," in  New  York,  reports  40  professed  sisters,  33  nov- 
ices, 6  postulants,  and  10  lay-sisters ;  and  the  "  House  of  the 
Good  Shepherd,"  under  their  charge,  has  546  penitents.  As  8 
or  10  other  establishments  report  162  in  their  respective  com- 
munities and  (apparently)  916  penitents,  magdalens,  and  other 
inmates  of  their  asylums  and  schools,  the  whole  number  of 
those  who  take  or  desire  to  take  the  vows  is  probably  350  to 
400,  with  2500  or  more  penitents  and  girls  under  their  charge. 
The  "  3d  Order  of  St.  Teresa,  composed  of  reformed  penitents, 
who  remain  for  life,"  and  reported  in  New  York  and  St.  Louis, 
appears  to  be  under  the  supervision  and  patronage  of  this  com- 
munity, and  is  probably  somewhat  analogous  to  the  3d  orders 
of  Franciscans,  Carmelites,  <fec. 

The  "  Little  Sisters  of  the  Poor  "  have  been  called  the  most 
numerous  and  popular  of  the  congregations  that  bind  them- 
selves to  the  service  of  the  sick  and  poor.  They  have  asylums 
for  old  men  and  women  in  New  York,  Brooklyn,  Philadelphia, 
Baltimore,  and  New  Orleans  ;  and  their  convents  or  houses  are 
also  found  in  Cleveland  and  Cincinnati ;  but  their  establish- 
ments in  this  country  are  of  recent  origin,  and  the  statistics 
are  meager.  It  may  be  supposed  that  they  number  60  or  70, 
and  have  in  their  asylums  from  300  to  400  aged  persons. 

The  "  Sister-servants  of  the  Immaculate  Heart  of  Mary " 
have  their  mother-house  and  novitiate  at  Monroe,  Mich.  Here 
are  also  a  boarding  and  day  school,  parish  school,  and  orphan 
asylum  under  their  charge.  They  have  in  all  their  convents 
and  houses  taken  together  61  professed  members,  17  novices, 
12  mission-houses,  and  2124  pupils.  Their  establishments  are 
at  Monroe,  Detroit  (several),  Adrian,  Westphalia,  Ann  Arbor, 
East  Saginaw,  and  Stony  Creek,  Mich. ;  Painesville,  0. ;  and 
probably  Buffalo,  N.  Y.,  where  "  Ladies  of  the  Immaculate 
Heart  of  Mary  "  are  reported. 

In  Pennsylvania  is  another  congregation  called  "  Sisters, 
Servants  of  the  Immaculate  Heart  of  Mary,"  who  report  81 


330  RELIGIOUS  ORDERS — MONKS,  NUNS,  &C. 

sisters  and  1990  pupils  at  4  establishments  in  and  near  Phila- 
delphia (Reading,  Philadelphia,  Manayunk,  and  Frankford), 
and  have  likewise  convents  and  academies  at  Pittston  and 
Susquehannah  Depot,  Pa.  They  probably  number  in  all  100 
sisters  and  2200  or  2300  pupils. 

There  is  a  "  Convent  of  the  Sisters  of  the  Humility  of 
Mary "  at  New  Bedford,  Pa.,  which  has  18  sisters,  8  pupils, 
and  20  orphans  ;  and  there  are  "  communities  of  the  same  sis- 
ters at  Newburg,  Louisville,  and  Harrisburg,  0.,  for  the.  di- 
rection of  the  schools  ; "  but  no  further  facts  respecting  them 
are  reported  in  the  Catholic  Directory. 

Academies  at  Lockport  and  Elmira,  N.  Y.,  and  a  parochial 
school  at  Lockport,  are  credited  in  the  Catholic  Directory  to 
the  "  Sisters  of  St.  Mary,"  without  further  explanation. 

"  Daughters  of  the  Cross  "  have  been  for  nearly  20  years  in 
the  diocese  of  Natchitoches,  La.  They  have  a  convent  and 
novitiate  at  Avoyelles ;  and  academies  and  other  schools  at 
Cocoville,  Marksville,  Fairfield,  Shreveport,  Monroe,  and  He 
Brevelle,  all  in  that  diocese. 

The  "  Sisters  (or  "  Society  ")  of  the  Holy  Child  Jesus  " 
have  a  convent  and  academy  at  Sharon,  Delaware  Co., Pa.; 
also  2  academies  and  parochial  schools  in  Philadelphia,  with  a 
total  of  705  pupils  in  the  5  institutions. 

The  "  Sisters  of  the  Incarnate  "Word  "  are  reported  only  in 
Texas.  They  are  established  at  Brownsville,  Victoria,  and 
Houston ;  number  32  sisters ;  and  have  about  260  pupils  at 
Brownsville  and  Victoria. 

There  are  2  religious  organizations  among  the  colored  peo- 
ple. The  "  Oblate  Sisters  of  Providence,"  founded  in  Balti- 
more, June  5, 1825,  have  a  convent  and  orphan  asylum  for  col- 
ored girls  in  Baltimore  ;  a  convent  and  academy  in  Philadel- 
phia ;  an  asylum,  academy,  boarding  and  day  school  in  New 
Orleans.  They  have  probably  about  200  girls  under  their 
charge.  There  are  also  "  Sisters  of  Providence  "  in  Texas,  at 
Castroville,  Corpus  Christi,  Houston,  and  Austin  ;  but  of  what 
color  or  organization  can  not  be  determined  from  the  Catholic 
Directory. 


RELIGIOUS  ORDERS — MONKS,  NUNS,  AC.  331 

The  "  Sisters  of  the  Holy  Family,"  another  organization  of 
colored  people,  have  a  school  for  colored  girls  in  New  Orleans, 
and  "  also  prepare  a  great  number  of  Catholic  colored  girls  for 
their  first  communion." 

The  "  Sisters  of  Providence,"  different  from  those  already 
mentioned  by  this  name,  have  an  institute  and  mother-house, 
called  "  St.  Mary's  of  the  Woods,"  near  Terre  Haute,  Ind. 
Their  ecclesiastical  superior  is  Very  Rev.  J.  Corbe,  Vicar  Gen. 
eral  of  the  diocese  of  Vincennes  ;  their  "  mother  superior  "  is 
"  Sister  Anastasia."  The  "  Sisters  of  Providence,"  says  the 
Catholic  Directory,  "  conduct  schools  of  both  grades,  common 
and  high ;  they  have  charge  of  the  orphan  asylums  of  the  dio- 
cese, attend  invalids  in  infirmaries,  and  also  visit  them  at  their 
homes."  They  appear  to  be  established  only  in  the  two  dioceses 
of  the  state  of  Indiana.  They  have  an  extensive  academic  in- 
stitute at  their  mother-house,  other  academies  or  schools  at 
Vincennes,  Fort  Wayne,  Lafayette,  Indianapolis,  Madi- 
son, North  Madison,  Aurora,  Evansville,  Washington,  New 
Albany,  Jasper,  Loogootee,  Terre  Haute,  Richmond,  and  Jef- 
fersonville ;  2  orphan  asylums  at  Vincennes,  and  an  infirmary 
at  Indianapolis.  No  statistics  are  given  of  them.  The  Ameri- 
can Ecclesiastical  Year  Book,  by  Prof.  A.  J.  Schem,  has  this 
notice :  "  Sisters  of  Providence  of  the  Holy  Childhood  of 
Jesus,  introduced  into  the  United  States  in  1839 :  in  Indiana." 

The  "  St.  Agnes  Community  "  were  reported  in  the  Catho- 
lic Directory  for  1870  as  numbering  57  (sisters,  novices  and  pos- 
tulants), and  as  having  at  Barton,  Washington  Co.,  Wis.,  a 
mother-house  with  an  academy  and  boarding-school ;  but  the 
Directory  for  1871  omits  all  mention  of  their  establishment  at 
Barton ;  gives  no  report  of  their  present  condition  beyond  men- 
tioning the  13  places  in  Wisconsin  where  they  conduct  schools ; 
and  removes  the  community,  with  their  superioress,  academy 
and  boarding-school,  to  Fond  du  Lac,  Wis. 

The  "  Soeurs  Hospitalieres  "  (=Hospital  Sisters)  have  the 
direction  of  an  orphan  asylum  and  of  an  infirmary,  both  at 
Galvestont  Texas.  They  appear  to  number  14  in  all. 


332  RELIGIOUS  ORDERS — MONKS,  NUNS,   AC. 

There  are  in  San  Francisco  2  "  Presentation  Convents,"  with 
28  sisters,  11  novices,  12  postulants,  and  1800  pupils  in  their 
schools  ;  but  whether  these  Sisters  belong  to  the  "  Congrega- 
tion of  the  Presentation  of  the  Blessed  Mary,"  or  to  some  other, 
is  not  stated. 

The  lack  of  completeness  and  definiteness  in  titles,  state- 
ments, and  statistics,  renders  it  impossible  to  present  a  syste- 
matic and  correct  view  of  the  members  and  operations  of  the 
religious  orders  and  congregations  in  our  country.  Some 
schools  and  charitable  establishments,  which  are  evidently  un- 
der the  direction  of  members  of  a  religious  organization,  either 
cannot  be  assigned  with  certainty  where  they  belong,  or  must 
be  altogether  omitted  iii  the  attempt  to  systematize  the  whole. 
Some  dioceses,  as,  for  example,  in  Ohio,  which  have  more 
than  35000  children  in  their  parish  schools,  neglect  to  men- 
tion who  conduct  these  schools,  though  in  other  dioceses  scarce- 
ly a  parish  school  is  named  which  is  not  under  the  charge  of 
some  religious  order  or  congregation.  In  some  cases  a 
particular  institution  is  named  twice  in  the  same  report, 
perhaps  with  details  which  are  evidently  conjectural,  and 
inconsistent  with  one  another  or  with  other  statements. 
It  is  very  certain  that  Roman  Catholic  statistics  in  this  coun- 
try, and  statistics  in  respect  to  Roman  Catholics,  are  not 
infallible. 

There  are  enumerated  in  this  chapter  about  30  religious  or- 
ders and  congregations  for  men,  and  about  50  for  women,  the 
whole  numbering  in  this  country,  as  nearly  as  can  be  ascer- 
tained, more  than  2500  males  (including  the  Jesuits),  and  more 
than  8000  females,  and  having  under  their  care  considerably 
more  than  200,000  children  and  youth  in  the  process  of  edu- 
cation. More  than  one-half  of  the  males  are  priests,  and  more 
than  300  are  Jesuits.  Little  notice  has  been  taken  of  the  many 
religious  orders  and  congregations  that  have  no  representatives 
in  this  country. 

The  whole  number  of  monastic  institutions  in  the  Roman 
Catholic  church  throughout  the  world  was  estimated  in  Apple- 


RELIGIOUS   ORDERS — MONKS,   NUNS,  AC.  333 

tons'  Cyclopedia  as  follows,  for  1860:  "  Male  orders  and  congrega- 
tions 83,  with  about  7065  establishments,  and  100,000  members ; 
female  orders  and  congregations  94,  with  9247  houses,  and  a 
little  more  than  100,000  member's."  But  a  later  authority,  the 
"  Statistical  Year-Book  of  the  Church,"  published  at  Ratisbon, 
in  Southern  Germany,  in  1862  by  a  Carmelite  monk,  and  quoted 
in  the  Catholic  Almanac  for  1870,  gives  more  complete  statis- 
tics, and  estimates  the  whole  number  of  male  monasteries  and 
establishments  at  8000  with  an  aggregate  of  117,500  mem- 
bers ;  and  the  whole  number  of  female  monasteries  and  estab- 
lishments at  10,000,  with  an  aggregate  membership  of  189r 
000. 

Many  monastic  orders  have  become  extinct ;  as,  for  example, 
the  military  orders,  which  originated  during  the  crusades  for 
the  recovery  of  the  Holy  Land  from  the  Mohammedans,  and 
filled  a  large  place  in  the  ecclesiastical  and  political  history  of 
Europe  after  the  llth  century.  Among  these  were  the  Knights 
Hospitalers,  also  known  as  the  Knights  of  St.  John,  or  of  Rhodes, 
or  of  Malta,  who  held  Malta  till  1798  ;  the  Knights  Templars, 
who  were  exterminated  after  their  condemnation  by  the  coun- 
cil of  Vienne  in  1311 ;  and  the  Teutonic  Knights,  who  ceased 
to  exist  at  the  Reformation  in  the  16th  century. 

The  monastic  constitution,  as  it  now  exists,  is,  in  most  cases, 
an  absolute  monarchy.  The  "  general "  of  the  Franciscans, 
Dominicans,  &c.,  resides  at  Rome,  and  is  subordinate  only  to 
the  pope.  Subordinate  to  the  general  are  the  "  provincials  " 
or  heads  of  the  "  provinces,"  which  are  the  large  territorial 
divisions  of  the  convents  or  members  of  an  order.  In  most 
orders,  the  "  superior  "  or  other  head  of  a  convent  is  elected 
by  the  members  of  the  convent ;  the  superiors  in  a  province 
elect  the  provincial ;  and  the  provincials,  assembled  in  a  general 
"  chapter  "  or  convention,  elect  their  general.  Among  the 
Jesuits,  however,  and  some  other  orders,  the  general  appoints 
the  provincials  and  superiors.  A  "  priory  "  is  a  convent  whose 
head  is  styled  a  "  prior "  or  "  prioress,"  as  the  Benedictine 
"  priory  "  at  Erie,  Pa.  An  "  abbey  "  is  a  convent  whose  head 


334  RELIGIOUS  'ORDERS — MONKS,  NUNS,  AC. 

is  styled  an  "  abbot "  or  "  abbess."  The  head  of  an  abbey 
is  a  "  mitred  abbot,"  when  he  has  the  rank  of  a  bishop,  as 
the  Benedictine  abbot  at  Latrobe,  Pa.,  or  the  Trappist  abbot  at 
New  Haven,  Ky.  "  St.  Vincent's  Abbey  "  at  Latrobe,  Pa.,  has 
2  "  priories  "  attached  to  it  (at  Carrolltown  and  Butler),  and 
several  "  houses "  (at  Pittsburg,  Greensburg,  Indiana,  and 
Johnstown,  Pa.).  A  convent  is  also  sometimes  styled  a  "  re- 
treat "  or"  house  of  retreat,"  as  "  St.  Michael's  Retreat  "  (Pas- 
sionist,  at  West  Hoboken,  N.  J.),  and  "  St.  Ignatius'  House  of 
Retreat"  (Jesuit,  at  Fordham,  N.  Y.).  "Monastery"  is 
applied  usually  to  a  convent  for  male  recluses,  or  monks,  some- 
times to  one  for  females  or  nuns,  "  nunnery  "  being  a  more 
definite  term  for  the  latter. 

That  great  evils  have  been  connected  with  the  monastic  sys- 
tem is  affirmed  unanimously  by  Protestant  writers  and  by  most 
Roman  Catholics  also.  It  is  undeniable  that  the  regulation  or 
reformation  of  convents  and  monastic  orders  has  largely  occu- 
pied the  time  and  attention  of  general  and  other  councils,  and 
that  convents  and  monastic  orders  have  often  been  suppressed 
in  Roman  Catholic  countries  as  either  useless  or  injurious. 

In  1490  pope  Innocent  VIII.  issued  a  bull,  setting  forth  the 
reprobate  lives  led  by  all  the  English  monastic  orders,  direct- 
ing archbishop  Morton  to  admonish  the  heads  of  all  the  con- 
vents in  his  province  to  reform  themselves  and  those  under 
them^  and  giving  him  authority  to  enforce  his  admonitions 
upon  them.  And  archbishop  Morton,  in  a  letter  to  the  abbot 
of  St.  Alban's,  describes  the  monks  of  that  abbey  as  notoriously 
guilty,  not  only  of  libertinism  in  all  its  forms,  but  of  almost 
every  other  kind  of  enormity.  Cardinal  Wolsey,  who  was 
papal  legate  in  England  as  well  as  the  powerful  minister  of 
king  Henry  VIII.,  obtained  from  the  pope  in  1524  bulls  sup- 
pressing many  convents  on  the  ground  of  the  great  wicked- 
ness that  prevailed  in  them,  and  used  their  revenues  for  the 
building  and  endowment  of  what  is  now  Christ  Church  College 
at  Oxford.  Wolsey  was  the  first  who  set  the  example  of  re- 
forming convents  by  converting  their  revenues  to  different 


RELIGIOUS  ORDERS — MONKS,  NUNS,  AC.  335 

purposes.  The  subsequent  suppression  of  all  the  smaller  con- 
vents in  England  was  authorized  by  a  bull  of  pope  Clement 
VII.,  November  12, 1528,  empowering  the  legates  Wolsey  and 
Campeggio  to  unite  to  other  monasteries  all  those  containing 
less  than  12  inmates.  Says  the  impartial  Hallam,  in  his  Con- 
stitutional History  of  England : 

**  No  one  fact  can  be  better  supported  by  current  opinion,  and  that 
general  testimony  which  carries  conviction,  than  the  relaxed  and  vicious 
state  of  those  foundations  for  many  ages  before  their  fall.  Ecclesias- 
tical writers  had  not  then  learned,  as  they  have  since,  the  trick  of  sup- 
pressing what  might  excite  odium  against  their  church,  but  speak  out 
boldly  and  bitterly." 

Other  Roman  Catholic  as  well  as  Protestant  countries  have 
followed  the  example  of  England  in  the  suppression  of  con- 
vents. The  Roman  Catholic  emperor  of  Germany,  Joseph 
II.,  in  1781,  subjected  the  monastic  fraternities  in  his  domin- 
ions to  diocesan  jurisdiction,  and  suppressed  all  convents  not 
employed  in  education,  in  pastoral  duties,  or  in  nursing  the 
sick.  The  French  revolution  in  1790  swept  away  the  religious 
orders  in  France,  and  endangered  their  existence  throughout 
Europe ;  but  after  1814  they  revived  again.  Convents  were 
almost  entirely  suppressed  in  Portugal  in  1834  and  in  Spain- 
in  1835.  Denmark,  Norway,  Sweden,  Russia  (except  in  Polish 
provinces),  Greece,  Switzerland,  and  Protestant  states  of  Ger- 
many, have  also  at  different  times  prohibited  the  existence  of 
monasteries  or  nunneries  in  their  territories.  By  a  law  of 
the  Sardinian  government,  passed  in  1855,  the  property  of 
2099  monasteries  and  nunneries  was  confiscated  and  sold,  and 
the  proceeds  were  invested  for  a  common  school  fund ;  and  by 
a  law  of  the  Italian  parliament,  passed  in  June,  1866,  all  the 
convents  in  Italy  were  closed,  and  their  property  was  confis- 
cated for  the  use  of  the  government. 

That  persons  who  desired  to  leave  convents  have  been  de- 
tained in  them,  is  affirmed  by  many  and  is  generally  believed. 
"  Miss  Bunkley's  Book  "  narrates  the  particulars  of  her  escape, 


336  RELIGIOUS  ORDERS — MONKS,  NUNS,  AC. 

in  November,  1854,  from  the  Mother-house  of  the  Sisters  of 
Charity  at  Einmettsburg,  Md.  Miss  Mary  Ann  Smith  of 
Newark,  N.  J.,  a  member  of  the  Methodist  Episcopal  church, 
but  of  a  Roman  Catholic  family,  was  confined  by  her  father's 
authority  in  St.  Mary's  Convent,  South  Orange,  N.  J.,  and  sub- 
sequently in  the  House  of  the  Good  Shepherd,  New  York  city, 
from  which  latter  institution  she  escaped  in  the  early  part  of 
1870.  John  Evangelist  Borzinski,  formerly  a  physician  in  the 
convent  of  the  Brothers  of  Mercy  at  Prague  in  Bohemia  (Aus- 
tria), having  left  the  convent  and  joined  a  Protestant  church 
in  Prussia,  in  January,  1855,  was  arrested  in  March  at  his 
father's  house  in  Prosnitz,  Bohemia,  and  imprisoned  first  in  a 
convent  at  Prosnitz,  and  afterwards  in  the  convent  of  the 
Brothers  of  Mercy  at  Prague,  whence  he  escaped  to  Prussia  in 
October  following.  Ubaldus  Borzinski,  brother  of  this  last, 
and  a  member  of  the  same  order,  addressed  to  pope  Pius  IX., 
in  November,  1854,  an  earnest  petition,  particularizing  37  in- 
stances of  flagrant  immorality  and  crime  committed  mostly  by 
officials  of  his  order  during  10  or  12  years  previous,  and  en- 
treating the  pope  to  use  his  authority  for  the  correction  of 
such  abuses  ;  but,  for  sending  this  petition,  Ubaldus  Borzinski 
•was  long  imprisoned  in  a  part  of  the  convent  used  as  a  mad- 
house. These,  and  many  other  cases  that  might  be  mentioned, 
show  certainly  that  convents  may  be  places  of  imprisonment. 
It  has  been  proposed  both  in  America  and  in  England  to  subject 
all  convents  to  legislative  visitation  for  the  release  of  those 
unwillingly  detained  in  them  and  for  the  prevention  or  removal 
of  other  abuses ;  but  Roman  Catholics  persistently  oppose  all 
interference  of  this  sort. 

Dr.  De  Sanctis,  who  for  many  years  occupied  a  high  official 
position  at  Rome,  describes  3  classes  of  those  who  become 
nuns :  (1.)  Young  girls,  who  become  interested  in  religion 
and,  blindly  following  the  path  of  piety,  believe  the  priest's 
declamations  against  conjugal  love  and  domestic  affection  as 
unholy  and  tending  to  eradicate  the  love  of  Christ ;  (2.)  Those 
who,  failing  to  captivate  the  regard  of  men,  are  yet  conscious 


RELIGIOUS  ORDERS — MONKS,   NUNS,    AC.  337 

of  an  irresistible  need  of  loving  some  object,  and  therefore 
seek  to  be  loved,  as  they  say,  by  the  Lord  Jesus  Christ,  who  is 
represented  as  a  young  man  of  marvelous  beauty  and  most 
winning  look,  with  a  heart  shining  with  love,  and  seen  trans- 
parent in  his  breast;  (3.)  Those  who,  being  educated  from 
childhood  in  the  nunnery,  remain  there,  and  become  nuns 
without  knowing  why,  and  give  up  with  alacrity  a  world  which 
they  have  never  seen.  Dr.  De  Sanctis  alludes  to  some  cases 
of  notorious  immorality,  and  says : 

"  As  a  general  thing,  however,  the  convent  (so  far  as  Rome  is  con- 
cerned) is  neither,  on  the  one  hand,  a  terrestrial  paradise  inhabited  by 
angels,  nor,  on  the  other  hand,  is  it  generally  a  place  of  open  and 
shameless  vice." 

In  regard  to  health,  Dr.  De  Sanctis  divides  the  convents  of 
Rome  into  2  classes :  (1.)  Those  in  which  the  inmates  have 
no  other  occupation  besides  prayer ;  (2.)  Those  in  which 
they  are  employed  in  instructing  the  young.  Of  nuns  in  the 
former  class  of  convents  Dr.  De  Sanctis  writes  : 

"  They  go  without  necessary  food ;  they  wear  hair-cloth  when  na- 
ture demands  restoratives ;  they  refuse  themselves  remedies  which 
would  arrest  disease,  and  this  from  a  false  modesty  which  forbids  the 
communicating  of  their  ailments  to  the  physician.  Many  have  I  known 
to  die  of  such  procedure.  You  will  call  these  nuns  poor  victims  of  de- 
lusion ;  the  world  will  call  them  mad ;  but  in  the  dictionary  of  the  con- 
vent they  are  termed  '  holy  martyrs  of  sacred^odesty.' " 

In  this  class  of  convents  are  some  where  the  rigor  of  disci- 
pline treads  under  foot  the  most  sacred  laws  of  nature,  as  the 
convent  of  the  Vive  Sepolte  (=buried  alive),  of  which  Dr.  De 
Sanctis  thus  speaks : 

"  When  a  youth  I  resided  in  the  neighborhood  of  this  convent,  and  I 
remember  that  one  day  the  pope,  Leo  XII.,  made  an  unexpected  visit 
to  the  institution.  It  excited  much  curiosity  in  the  quarter  to  know 
the  occasion  of  this  visit,  which  was  as  follows  :  A  woman  had  an  only 
daughter  who  had  taken  the  veil  in  that  convent  Left  a  widow,  she 


338  BELIGIOUS  ORDERS — MONKS,  NUNS,  &C. 

came  often  to  the  institution,  and  with  a  mother's  tears  besought  that 
she  might  be  allowed,  if  not  to  see,  at  least  to  hear  the  voice  of  her 
daughter.  What  request  more  just  and  more  sacred  from  a  mother  ? 
But  what  is  there  of  sacredness  and  justice  that  fanaticism  does  not  cor- 
rupt ?  The  daughter  sent  word  by  the  confessor  to  her  mother  that, 
if  she  did  not  cease  to  importune  her,  she  would  refuse  to  speak  to  her 
even  on  the  day  [once  a  year]  when  she  would  be  allowed  to  do  so» 
That  day  at  length  arrived  ;  the  widowed  mother  was  the  first  to  pre- 
sent herself  at  the  door  of  the  convent,  and  she  was  told  that  she  could 
not  see  her  daughter.  In  despair  she  asked,  Why  ?  No  answer.  Was 
she  sick  ?  No  reply.  Was  she  dead  ?  Not  a  word.  The  miserable 
mother  conjectured  that  her  daughter  was  dead.  She  ran  to  the  superi- 
ors to  obtain  at  least  the  privilege  of  seeing  her  corpse,  but  their  hearts 
were  of  iron.  She  went  to  the  pope  :  a  mother's  tears  touched  the 
breast  of  Leo  XII.,  and  he  promised  her  that  on  the  following  morning 
he  would  be  at  the  convent  and  ascertain  the  fact.  He  did  so,  unex- 
pectedly to  all.  Those  doors,  which  were  accustomed  to  open  only  for 
the  admittance  of  a  fresh  victim,  opened  that  day  to  the  head  of  the 
church  of  Rome.  Seeing  the  wretched  mother  who  was  the  occasion  of 
this  visit,  he  called  her  to  him,  and  ordered  her  to  follow  him  into  the 
nunnery.  The  daughter,  who,  by  an  excess  of  barbarous  fanaticism, 
thought  to  please  Heaven  by  a  violation  of  the  holiest  laws  of  nature, 
concealed  herself  upon  hearing  that  her  mother  had  entered  the  con- 
vent. The  pope  called  together  in  a  hall  the  entire  sisterhood,  and 
commanded  them  to  lift  the  veils  from  their  faces.  The  mother's  heart 
throbbed  with  vehemence  ;  she  looked  anxiously  from  face  to  face  once 
and  again,  but  her  daughter  was  not  there.  She  believed  now  that 
she  was  dead,  and,  with  a  piercing  ciy,  fell  down  in  a  swoon.  While 
she  was  reviving,  the  pope  peremptorily  asked  the  Mother  Superior 
whether  the  daughter  was  dead  or  alive.  She  replied,  at  length,  that 
she  was  yet  living,  but  having  vowed  to  God  that  she  would  eradicate 
every  carnal  affection  from  her  breast,  she  was  unwilling  even  to  see 
her  mother  again.  It  was  not  until  the  pope  ordered  her  appearance,  in 
virtue  of  the  obedience  due  to  him,  and  upon  pain  of  mortal  sin,  that 
the  nun  came  forth.  This  outrage  upon  human  nature  [see  Rom.  1. 
31  and  Mark  7 :  11-13],  which  might  have  resulted  in  parricide,  is  de- 
nominated in  the  vocabulary  of  monasticism  '  virtue  in  heroic  de- 
gree ?  '" 


RELIGIOUS  ORDERS — MONKS,  NUNS,  AC.  339 

The  case  of  Miss  Saurin  and  the  Sisters  of  Mercy  at  Hull, 
Eng.,  called  the  "  Hull  convent  trial,"  excited  much  interest 
in  England  in  1869.  Said  the  London  Times  on  the  occasion  of 
this  trial : 

"  The  opinion  of  all  Protestant  communities — that  is,  the  opinion  of 
the  most  enlightened  and  progressive  part  of  mankind — is  that  conven- 
tual vows  and  the  so-called  religious  life  are  evils  not  sufficiently  re- 
deemed by  any  acts  of  charity  and  philanthropy  which  the  persons 
who  embrace  them  may  render  to  the  world.  The  vow,  the  perpetual 
obligation,  the  pretense  that  the  conventual  life  is  so  ineffably  high 
and  holy  that  to  abandon  it  is  the  most  fearful  of  sins,  makes  the  curse 
of  the  system. — When  once  the  unhappy  victim  of  ignorance  or  enthu- 
siasm, or  it  may  be  of  domestic  persuasion,  has  taken  that  vow,  which  ? 
judged  on  any  reasonable  principles  of  morality,  is  a  greater  sin  than 
the  breaking  of  it  can  be,  there  is  no  retreat,  and  however  much  the 
character  may  change,  however  irksome  the  life  may  subsequently  be- 
come from  causes  accidental  or  natural,  there  remains  only  a  dull  sub- 
mission, to  be  enforced  by  penances  and  even  physical  compulsion, 
where  the  nun's  own  strength  of  will  fails  her.  Now,  let  us  grant 
what  the  sisters  say — that  Miss  Saurin  was  unsuited  for  the  religious 
life.  What  does  it  come  to  except  that  the  system  was  a  bad  one  un- 
der which  she  could  not  leave  that  life  except  with  a  shadow  on  her  as 
a  nun  who  had  received  a  formal  'dispensation,'  on  the  ground  that  she 
was  unfit  for  the  highest  calling  of  her  sex  ?  It  is  plain  that  this  was 
what  she  thought,  and  what  her  relatives,  priests  and  nuns  themselves, 
also  thought  when  they  bade  her  keep  to  the  convent  until  turned  out." 

The  case  of  Miss  Edith  0' Gorman  should  here  be  noticed.. 
She  was  born  in  Ireland  in  1842  of  Roman  Catholic  parents, 
with  whom  she  came  to  America  in  1850.  In  October, 
1862,  she  left  her  home  in  Rhode  Island  with  the  consent  of  her 
parents,  and  entered  St.  Elizabeth's  convent,  Madison,  N. 
J.,  belonging  to  the  Sisters  of  Charity.  After  3  months'  ex.- 
perience  as  a  candidate,  she  became  a  novice  under  the  name 
of  Sister  Teresa  de  Chantal,  and  went  to  St.  Joseph's  Orphan 
Asylum,  Paterson,  N.  J.,  where  she  was  at  once  installed  as 
mother  of  the  orphans.  July  25, 1864,  after  an  mmsully  short 


340  RELIGIOUS  ORDERS — MONKS,  NUNS,  &C. 

i 

novitiate,  she  took  the  irrevocable  vows  of  poverty,  chastity,  and 
obedience,  at  the  mother-house  in  Madison.  The  next  month 
she  was  sent  with  2  other  nuns  to  Hudson  City,  N.  J.,  to  es- 
tablish the  new  convent  there  at  St.  Joseph's  church.  Jan.  31, 
1868,  she  left  the  convent  because  a  priest  who  had  fallen  in 
love  with  her,  attempted  in  the  church  to  violate  her  person 
after  she  had  unsuccessfully  petitioned  the  mother-superior  to  be 
removed  from  the  place  of  danger  to  her  soul  ;  and  as  a  conse- 
quence an  intense  abhorrence  both  of  priests  and  of  convents  then 
filled  her  soul.  Her  work,  "  Convent  Life  Unveiled,"  publish- 
ed at  Hartford  in  1871,  narrates  the  story  of  her  trials  and  ex- 
periences during  the  6  years  of  her  being  a  Sister  of  Charity,  of 
her  conversion  in  1869,  of  her  lectures  on  Romanism  and  other 
labors  up  to  her  marriage  in  1870  with  Mr.  Win.  Auffray,  for- 
merly a  Roman  Catholic  and  professor  in  a  French  university, 
now  an  assistant  in  the  French  Episcopal  church  Du  St.  Es- 
prit (—of  the  Holy  Spirit)  in  New  York  city.  Rev.  Henry  A. 
Cordo,  pastor  of  the  North  Baptist  church  in  Jersey  City,  N. 
J.,  vouches,  in  an  introductory  note,  for  "  her  candid  story  " 
and  the  "  high  regard  "  in  which  she  is  held  in  that  city,  in 
and  near  which  she  has  long  lived,  and  where  she  is  well  known. 
She  gives  particulars  of  the  spy-system  among  the  nuns,  of 
their  cruelty  to  orphans  and  to  one  another,  their  eating  of 
worms,  their  living  death  and  not  unfrequent  insanity,  their  in- 
cessant and  reputedly-meritorious  warfare  against  all  that  is 
sympathetic  and  kindly  and  human,  which  harmonize  with  the 
picture  of  the  convent-life  already  drawn  in  these  pages. 

The  great  fact — that  the  nun  does  not,  as  she  expected,  leave 
the  world  behind  her  on  the  outside  of  the  convent-walls,  but 
carries  it  with  her  in  her  own  heart  into  the  very  cloister — is 
versified  in  these  lines  by  Rev.  Horatius  Bonar,  D.D.,  of  Scot- 
land: 

"  This  is  no  heaven  ! 

And  yet  they  told  me  that  all  heaven  was  here, 
This  life  the  foretaste  of  a  life  more  dear ; 
That  all  beyond  this  convent-cell 
Was  but  a  fairer  hell ; 


RELIGIOUS  ORDERS — MONKS,  NUNS,  AC.    '  341 

That  all  was  ecstasy  and  song  within, 
That  all  without  was  tempest,  gloom  and  sin. 
Ah  me !  it  is  not  so — 
This  is  no  heaven,  I  know ! 

**  This  is  not  rest ! 

And  yet  they  told  me  that  all  rest  was  here ; 

Within  these  walls  the  medicine  and  the  cheer 

For  broken  hearts  ;  that  all  without 

Was  trembling,  weariness  and  doubt ; 

This  the  sure  ark  which  floats  above  the  wave, 

Strong  in  life's  flood  to  shelter  and  to  save ; 

This  the  still  mountain-lake, 

Which  winds  can  never  shake. 

Ah  me  !  it  is  not  so — 

This. is  not  rest,  I  know ! 

"  This  is  not  home ! 

And  yet  for  this  I  left  my  girlhood's  bower, 

Shook  the  first  dew  from  April's  budding  flower, 

Cut  off  my  golden  hair, 

Forsook  the  dear  and  fair, 

And  fled,  as  from  a  serpent's  eyes, 

Home  and  its  holiest  charities  ; 

Instead  of  all  things  beautiful, 

Took  this  decaying  skull, 

Hour  after  hour  to  feed  my  eye, 

As  if  foul  gaze  like  this  could  purify ; 

Broke  the  sweet  ties  that  God  had  given, 

And  sought  to  win  His  heaven 

By  leaving  home-work  all  undone, 

The  home  race  all  unrun, 

The  fair  home  garden  all  untilled, 

The  home  affections  all  unfilled ; 

As  if  these  common  rounds  of  work  and  love 

Were  drags  to  one  whose  spirit  soared  above 

Life's  tame  and  easy  circle,  and  who  fain 

Would  earn  her  crown  by  self-sought  toil  and  pain. 

Led  captive  by  a  mystic  power, 

Dazzled  by  visions  in  the  moody  hour, 

When,  sick  of  earth,  and  self,  and  vanity, 

I  longed  to  be  alone  or  die ; 

Mocked  by  my  own  self-brooding  heart, 

And  plied  with  every  wile  and  art 

That  could  seduce  a  young  and  yearning  soul 

To  start  for  some  mysterious  goal, 


342  EELIGIOUS   ORDERS — MONKS,   NUNS,   &C. 

And  seek,  in  cell  or  savage  waste, 

The  cure  of  blighted  hope  and  love  misplaced. 

"  Yet,  'tis  not  the  hard  bed,  nor  the  lattice  small, 
Nor  the  dull  lamp  of  this  cold  convent-wall ; 
'Tis  not  the  frost  on  these  thick  prison-bars, 
Nor  the  keen  shiver  of  these  wintry  stars  ; 
Not  this  coarse  raiment,  nor  this  coarser  food, 
Nor  bloodless  lips  of  withering  womanhood  ; 
'Tis  not  all  these  that  make  me  sigh  and  fret ; 
'Tis  something  deeper  yet — 
The  unutterable  void  within, 
The  dark  fierce  warfare  with  this  heart  of  sin, 
The  inner  bondage,  fever,  storm,  and  woe, 
The  hopeless  conflict  with  my  hellish  foe, 
'Gainst  whom  the  grated  lattice  is  no  shield, 
To  whom  this  cell  is  victory's  chosen  field. 

"  Here  is  no  balm 
For  stricken  hearts ;  no  calm 
For  fevered  souls  ;  no  cure 
For  minds  diseased  :  the  impure 
Becomes  impurer  in  this  stagnant  air; 
My  cell  becomes  my  tempter  and  my  snare, 
And  vainer  dreams  than  e'er  I  dreamt  before 
Crowd  in  at  its  low  door. 
And  I  have  fled,  my  God,  from  Thee, 
From  Thy  glad  love  and  liberty  ; 
And  left  the  road  where  blessings  fall  like  light, 
For  self-made  by-paths  shaded  o'er  with  night ! 

0  lead  me  back,  my  God, 
To  the  forsaken  road, 

Life's  common  beat,  that  there, 
Even  in  the  midst  of  toil  and  care, 

1  may  find  Thee, 

And  in  Thy  love  be  free  ! " 

But  while  most  Protestants  condemn  the  whole  monastic 
system  as  based  on  the  false  principles  of  the  meritoriousness 
of  good  works  and  of  the  superior  sanctity  of  an  unmarried 
or  ascetic  life,  and  as  dangerous  to  society  from  the  facilities 
which  it  offers  to  the  commission  of  oifenses  against  morality 
and  liberty,  the  Roman  Catholic  authorities  emphatically  de- 
clare the  usefulness  of  monasticism,  anathematize  those  who 


RELIGIOUS   ORDERS — MONKS,  NUXS,   AC.  343 

oppose  it,  and  endeavor  to  separate  offenses  and  corruptions 
from  the  system  itself. 

The  council  of  Trent  at  its  25th  and  last  session  passed  a 
reformatory  decree  respecting  monks  and  nuns,  containing  in 
its  22  chapters  the  following  provisions  among  others : — that 
all  regulars,  both  men  and  women,  should  conform  their  lives 
to  the  rule  of  their  profession  ;  that  no  regular  should  depart 
from  his  convent,  unless  sent  or  called  by  his  superior,  without 
a  written  permission  ;  that  no  professed  nun  should  be  allowed 
to  go  forth  from  the  monastery,  even  for  a  short  time,  on  any 
pretext,  unless  for  some  lawful  cause  approved  by  the  bishop, 
and  that  no  one  of  any  sort  or  condition,  sex  or  age,  should  be 
allowed  to  enter  the  inclosure  of  the  monastery,  without  the 
bishop's  or  superior's  permission  in  writing,  on  pain  of  excom- 
munication— magistrates  being  enjoined  under  the  same  penalty 
to  aid  the  bishops,  if  necessary,  in  enforcing  this  regulation, 
and  bishops  being  urged  to  their  duty  by  the  fear  of  the  judg- 
ment of  God  and  the  eternal  curse  ;  that  if  any  public  scandal 
should  arise  from  the  conduct  of  a  regular  not  subject  to  a 
bishop  and  living  in  a  monastery,  the  offender  should  be  judged 
and  punished  by  his  superior,  or,  this  failing,  by  the  bishop  ; 
that  no  females  should  take  the  veil  without  previous  exami- 
nation by  the  bishop  ;  that  no  one,  except  in  cases  specified 
by  law,  should,  under  pain  of  excommunication,  either  compel 
a  woman  to  enter  a  monastery,  or  hinder  her,  if  she  wished 
to  enter ;  that  any  regular,  who  pretended  that  he  (or  she) 
had  entered  the  religious  life  through  force  and  fear,  or  claimed 
that  his  profession  was  made  before  the  requisite  age,  or  any 
like  thing,  and  wished  for  any  reason  to  lay  aside  the  habit, 
should  not  be  heard,  unless  within  5  years  from  the  date  of  his 
profession,  and  then  only  on  spreading  out  the  alleged  causes 
before  his  superior  and  bishop  ;  but  if  he  had  previously  laid 
aside  his  habit  of  his  own  accord,  he  should  by  no  means  be 
allowed  to  allege  any  cause,  but  should  be  compelled  to  return 
to  the  monastery,  and  should  be  punished  as  an  apostate,  and 
in  the  mean  time  should  have  no  benefit  of  any  religious  priv- 


344  RELIGIOUS   ORDERS — MONKS,  NUNS,   &C. 

ilege  ;  that  since  many  monasteries  had  suffered  no  light  dam- 
age from  maladministration  in  both  spiritual  and  temporal 
matters,  the  holy  synod  desired  to  bring  them  back  completely 
to  the  appropriate  discipline  of  the  monastic  life,  but  it  was 
impossible  to  apply  a  remedy  immediately  to  all  or  a  common 
and  desirable  remedy  everywhere,  and  the  synod  trusted  that 
the  most  holy  Roman  pontiff  would,  in  his  piety  and  prudence, 
take  care,  as  far  as  the  times  would  bear,  to  have  suitable  reg- 
ulars appointed  to  the  vacant  offices,  &c. 

Yet  neither  the  council  of  Trent  nor  any  other  authority  has 
effected  any  complete  and  lasting  reform  of  monastic  institu- 
tions. Scipione  de  Ricci,  the  Roman  Catholic  bishop  of  Pistqja 
and  Prato  in  Tuscany,  earnestly  but  unsuccessfully  attempted 
near  the  close  of  the  last  century  to  reform  the  flagrant  disor- 
ders existing  among  the  monks  and  nuns  in  his  diocese.  Pope 
Pius  IX.,  at  the  beginning  ot  his  pontificate,  proclaimed  it  to 
be  one  of  his  chief  tasks  to  accomplish  a  complete  reform  of  the 
monastic  orders ;  but  the  needed  reform  was  not  completed  in 
1870. 

The  2d  Plenary  Council  of  Baltimore,  held  in  1866,  devotes 
9  pages  of  its  decrees  to  the  monks  and  nuns,  attributing  to 
them  a  great  influence  for  good,  and  yet  prescribing  numerous 
regulations  for  the  purpose  of  guarding  against  evils.  Thus 
to  prevent  conflicts  between  the  authority  of  bishops  and  the 
privileges  of  regulars,  it  advises  the  drawing  up  of  a  written 
instrument,  or  contract  in  regard  to  both  spiritual  and  temporal 
things,  between  every  superior  who  establishes  a  monastery 
and  the  bishop  of  the  diocese,  and  declares  that  regulars  as  well 
as  others  are  subject  to  the  bishop  in  whatever  has  respect  to 
the  cure  of  souls  and  the  administration  of  the  sacraments.  In 
the  chapter  respecting  nuns  is  incorporated  a  decree  of  the  Ro- 
man Congregation  of  Bishops  and  Regulars,  which  enumerates 
5  monasteries  (Georgetown,  Mobile,  Kaskaskia,  St.  Aloysius, 
and  Baltimore),  where  the  Visitation  Nuns  take  solemn  vows; 
prescribes  that  the  Visitation  Nuns  in  future,  after  finishing 
their  novitiate,  shall  take  simple  vows,  and,  at  the  close  of  5 


RELIGIOUS   ORDERS — MONKS,  NUNS,  AC.  345 

(altered  to  10,  on  the  petition  of  this  council)  years  from  their 
profession  of  simple  vows,  may  take  the  vows  called  "solemn," 
after  preliminary  spiritual  exercises  for  10  days ;  grants  to 
those  who  have  taken  the  simple  vows  all  the  graces  and  spirit- 
ual favors  enjoyed  by  those  who  have  taken  the  solemn  vows ; 
enacts  that  the  vows  taken  by  all  other  nuns  in  the  United 
States  shall  be  simple,  except  when  they  have  obtained  from 
the  holy  see  a  rescript  for  taking  solemn  vows ;  and  altogether 
disapproves  of  the  recent  practice  of  nuns  who  travel  about  in 
order  to  collect  money  for  founding  new  houses  or  for  freeing 
from  debt  those  already  founded. 

The  Latin  form  for  the  benediction  and  consecration  of  vir- 
gins occupies  25  pages  in  the  Pontificale  Romanum  of  1818. 
The  key  of  the  whole  is  given  in  these  questions  which  the 
pontiff  (=  bishop  or  other  mitred  dignitary  who  presides)  puts 
to  them  at  the  beginning  of  the  service  to  be  answered  affirma- 
tively : 

"  Do  you  wish  to  persevere  in  the  purpose  of  holy  virginity  ? 
"  Do  you  promise  that  you  will  preserve  your  virginity  forever? 
"  Do  you  wish  to  be  blessed  and  consecrated  and  betrothed  to  our 
Lord  Jesus  Christ,  the  Son  of  the  Supreme  God  ?" 

After  various  genuflections  and  prostrations  and  chantings 
and  prayers  and  sprinklings  with  holy  water,  nuns  go  up  two 
at  a  time  to  the  pontiff  who  puts  the  veil  upon  each  nun's  head, 
saying : 

"  Receive  the  sacred  veil,  by  which  you  may  be  known  to  have  des- 
pised the  world,  and  to  have  truly  and  humbly  with  all  the  striving  of 
your  heart  subjected  yourself  forever  as  a  bride  to  Jesus  Christ ;  and 
may  he  keep  you  from  all  evil  and  bring  you  through  to  eternal  life." 

After  further  chantings  and  prayer,  they  go  up  again  in  pairs, 
and  the  pontiff  puts  a  ring  on  the  ring-finger  of  each  nun's 
right  hand,  declaring  her  espoused  to  Jesus  Christ,  upon  which 
the  two  chant, 

"  I  have  been  betrothed  to  him  whom  angels  serve,  whose  beauty 
sun  and  moon  admire." 


346  RELIGIOUS  ORDERS — MONKS,   NUNS,   &C. 

Afterwards  each  nun  has  a  crown  or  wreath  put  on  her  head 
by  the  bishop  with  a  similar  declaration  and  chanting.  Then 
follow  prayers,  chanting,  and  two  long  nuptial  benedictions 
upon  the  nuns,  who  first  stand  humbly  inclined  and  then  kneel. 
Then  the  pontiff,  sitting  on  his  seat,  and  wearing  his  mitre, 
pronounces  the  following  anathema : 

"  By  the  auihority  of  Almighty  God,  and  of  his  blessed  apostles 
Peter  and  Paul,  we  firmly  and  under  threat  of  anathema  forbid  any 
one  to  lead  off  these  virgins  or  religious  persons  from  the  divine  service, 
to  which  they  have  been  subjected  under  the  banner  of  chastity,  or  to 
plunder  their  goods,  but  let  them  possess  these  in  quiet.  But  if  any 
one  shall  have  dared  to  attempt  this,  let  him  be  cursed  in  his  house 
and  out  of  his  house ;  cursed  in  the  city  and  in  the  country,  cursed  in 
watching  and  sleeping,  cursed  in  eating  and  drinking,  cursed  in  walking 
and  sitting  ;  cursed  be  his  flesh  and  bones ;  from  the  sole  of  his  foot  to 
the  top  of  his  head  let  him  have  no  soundness.  Let  there  come  upon 
him  the  curse  of  man,  which  the  Lord  through  Moses  in  the  law  sent 
upon  the  sons  of  iniquity.  Let  his  name  be  blotted  from  the  book  of 
the  living  and  not  written  with  the  just.  Let  his  part  and  inheritance 
be  with  Cain  that  slew  his  brother,  with  Dathan  and  Abiram,  Avith 
Ananias  and  Sapphira,  with  Simon  the  sorceror,  and  Judas  the  traitor ; 
and  with  those  who  said  unto  God,  ;  Depart  from  us,  we  desire  not  the 
path  [knowledge  ?]  '  of  thy  ways.'  Let  him  perish  at  the  day  of  judg- 
ment ;  let  everlasting  fire  devour  him  with  the  devil  and  his  angels, 
unless  he  shall  have  made  restitution,  and  come  to  amendment :  let  it 
be  done,  let  it  be  done." 

The  remaining  services  consist  principally  of  the  mass,  the 
delivery  of  the  breviary  to  the  nuns,  and  their  return  to  the 
gate  of  the  monastery  where  the  pontiff  formally  presents  them 
to  the  abbess.  The  pontiff  then  returns  to  the  church  and 
closes  the  whole  with  the  beginning  of  the  gospel  according  to 
John. 

The  "  Ceremony  of  Reception"  takes  place,  among  the  Sis- 

1  The  Roman  Pontifical,  apparently  by  a  perpetuated  blunder  in  its  various  edi- 
tions, has  here  "  semitam  "  (-=path)  instead  of  "scientiam"  (=  knowledge),  which 
is  the  correct  reading  of  the  Vulgate  in  Job  21  :  14 


TAKING   THE   VEIL. 


EELJGIOUS   ORDERS — MONKS,   NUNS,   &C.  347 

ters  of  Mercy,  &c.,  when  the  novice  takes  the  white  veil ;  the 
"Ceremony  of  Profession  "  is  when  the  novice  takes  the  black 
veil  and  the  vows  with  a  promise  "  to  persevere  until  death." 
Fosbroke's  "  British  Monachism "  distinguishes  the  profession 
from  the  consecration  of  a  nun  thus  : 

"That  applied  to  any  woman,  whether  virgin  or  not,  could  be  done 
by  an  abbot  or  visitor  of  the  house,  after  the  year  of  probation,  and 
change  of  the  habit ;  but  consecration  could  only  be  made  by  the  bishop. 
Nuns  Avere  usually  professed  at  the  age  of  1 6,  but  they  could  not  be 
consecrated  till  25  ;  and  this  veil  could  only  be  given  on  festivals  and 
Sundays."  "  In  the  year  446,  pope  Leo  ordered  that  a  nun  should 
receive  the  veil,  consecrated  by  a  bishop,  only  when  she  was  a  virgin." 

The  opposite  plate,  copied  from  one  published  by  the  American 
and  Foreign  Christian  Union,  gives  a  sufficiently  accurate  idea 
of  the  general  appearance  of  nuns  on  such  occasions. 


CHAPTER  IX. 

THE  JESUITS. 

The  most  celebrated  of  all  the  religious  orders  in  the  Roman 
Catholic  church  is  the  "  Society  of  Jesus,"  more  commonly 
called  the  "  Jesuits."  The  founder  of  this  order  was  St.  Igna- 
tius (=Inigo)  Loyola,  born  in  1491,  the  youngest  son  of  a  Span- 
ish nobleman,  and  an  illiterate,  but  enthusiastic  man.  Becoming 
an  officer  in  the  Spanish  army,  he  was  severely  wounded  in  1521 
and  taken  prisoner  while  defending  Pampeluna  against  the 
French.  During  his  long  and  tedious  confinement,  his  thoughts 
were  turned  towards  a  religious  life,  and  in  1534  he  and  6 
(afterwards  9)  friends  and  fellow-students  at  Paris  formed  a 
monastic  association.  Two  of  these  associates,  were  Francis 
Xavier,  the  famous  missionary  and  saint,  and  James  Lay- 
nez  (or  Lainez),  who  was  a  papal  legate  at  the  council 
of  Trent,  and  Loyola's  successor  as  general  of  the  Jesuits, 
4  objects  were  proposed  in  the  new  order,  which  was  approved 
by  pope  Paul  III.,  Sept.  27, 1540  :  (1.)  The  education  of  youth ; 
(2.)  The  instruction  of  adults  by  preaching  and  other  means ; 
(3.)  The  defense  of  the  Roman  Catholic  faith  against  heretics 
and  unbelievers  ;  (4.)  The  propagation  of  Christianity  among 
heathens  and  infidels  by  missionaries.  The  military  principle 
of  strict  subordination  was  introduced  into  the  new  order, 
which  was  further  distinguished  from  existing  orders  by  the 
omission  of  any  obligation  to  keep  canonical  hours  in  the  choir. 
The  constitutions  of  the  Society,  first  published  in  1558,  2  years 
after  the  death  of  Loyola,  and  said  by  cardinal  Richelieu  to  be 
a  model  of  administrative  policy,  are  divided  into  10  parts, 
which  are  subdivided  into  chapters. 

The  following  from  the  Penny  Cyclopedia  is  a  synopsis  of  these  con- 
stitutions. "  Part  i.  treats  of  admission  to  probation,  and  specifies  the  re- 


THE  JESUITS.  349 

quired  qualifications,  as  health,  freedom  from  any  grievous  physical 
imperfection,  certificates  of  good  conduct  and  temper,  natural  abilities* 
and  the  completion  of  14  years  of  age  ;  also  the  absolute  disqualifications, 
as  having  been  a  murderer,  apostate,  or  other  grievous  offender,  having 
been  subject  to  a  degrading  sentence,  having  belonged  to  some  monas- 
tic order,  being  married,  insane,  or  weak-minded,  &c.  The  candidate, 
if  approved,  is  admitted  to  a  first  probation,  as  a  sort  of  guest  for  a  few 
weeks,  to  become  acquainted  with  the  mode  of  living.  Afterwards  he 
assumes  the  dress  of  the  order  (black,  nearly  like  that  of  the  secular 
priest<),  and  undergoes  an  examination  upon  points  contained  in  a 
printed  form.  If  now  approved,  the  constitutions  and  regulations  are 
shown  to  him  ;  and  after  confessing  and  receiving  the  sacrament,  he 
signs  a  promise  to  observe  the  rules  and  discipline  of  the  Society,  and 
is  then  admitted  into  one  of  the  houses  of  2d  probation  or  novitiate. 
Part  ii.  directs  that  those  who  have  been  admitted  to  probation  and 
are  found  to  be  unfit  for  the  Society  shall  be  privately  and  kindly  dis- 
missed, and  that  those  who  leave  of  their  own  accord  shall  not  in  general 
be  sought  after.  Part  iii.  treats  of  the  mental,  moral  and  physical 
education  of  the  novices,  whose  term  generally  lasts  two  years. '  Part 
iv.  treats  of  the  colleges,  schools  and  universities.  In  the  colleges  are 
the  scholastics,  who,  after  2  years'  probation,  take  vows  of  poverty,  chas- 
tity and  obedience,  and  pursue  courses  of  study,  the  courses  taught 
being  the  humanities  (  =  polite  literature)  and  rhetoric,  logic,  natural 
and  moral  philosophy,  metaphysics,  theology,  and  the  study  of  the 
Scriptures.  There  are  also  classes  and  schools  for  lay  and  external 
pupils.  Every  college  is  under  a  rector  who  is  appointed  by  the  gen- 
eral or  provincial  from  the  class  of  coadjutors,  and  is  removable  at 
pleasure.  In  the  society's  universities  are  faculties  of  arts,  philosophy, 
and  theology  ;  not  of  law  or  medicine.  Part  v.  treats  of  the  admis- 
sion of  scholars  into  the  body  of  the  Society,  as  professed  or  coadjutors. 
The  professed  must  be  over  25  years  of  age  and  have  studied  theology 
4  years.2  The  profe-sed  vow  perpetual  chastity,  poverty,  obedi- 
ence, a  peculiar  care  of  the  education  of  youth,  and  especial  obedience 

1  The  novices  are  not  allowed  to  study,  but  devote  their  2  years  to  prayer  and 
profound  meditation,  the  "  Spiritual  Exercises  "  of  St.  Ignatius  being  their  prin- 
cipal guide. 

2  lie  will  commonly  have  now  spent  15  to  17  years  in  study  and  teaching  since 
his  admission  into  the  Society  as  a  scholastic 


350  THE  JESUITS. 

to  the  pope  as  to  any  missions  to  which  he  may  send  them.  The  coad- 
jutors omit  the  last  of  these  vows.  Part  vi.  regulates  the  manner  of 
living  in  the  professed  houses,  which,  unlike  the  colleges,  must  depend 
on  the  alms  of  the  faithful.  The  coadjutors  not  employed  in  the  col- 
leges and  the  professed  must  renounce  (but  not  in  favor  of  the  Society) 
all  claims  to  hereditary  succession,  and  live  in  the  professed  houses  of 
charity.  There  were  also  lay  or  secular  coadjutors,  who  took  the  sim- 
ple vows,  yet  continued  to  enjoy  their  property  and  lived  in  the  world. 
Part  vii.  treats  of  the  various  kinds  of  missionaries  sent  by  the  pope 
and  by  the  general  of  the  Society,  and  gives  them  directions,  &o.  Part 
viii.  treats  of  the  reports  and  correspondence  of  the  rectors  and  pro- 
vincials with  the  general,  and  of  the  missionaries  and  other  detached 
fathers  with  their  provincial  or  other  superior  ;  and  also  of  the  general 
congregations  or  representative  assemblies  of  the  Society.  The  general 
receives  monthly  reports  from  the  provincials,  and  quarterly  reports  from 
the  superiors  of  professed  houses,  rectors  of  colleges,  &c.  These  reports 
contain  notes  on  the  disposition,  capacities  and  conduct  of  individual 
members,  and  whatever  news  or  events  may  affect  or  interest  the 
Society  or  any  part  of  it.  Every  member  is  to  report  to  his  immediate 
superior  any  misconduct  of  a  companion.  The  general  congregations 
are  considered  necessary  only  for  electing  a  new  general  or  deliberat- 
ing on  some  very  weighty  matter,  such  as  the  dissolution  or  transfer  of 
its  houses  and  colleges,  &c.  To  one  for  electing  a  general,  each  prov- 
ince sends  its  provincial  and  2  other  professed  members,  who  are 
chosen  by  a  special  provincial  congregation  consisting  of  the  professed 
of  the  province  and  of  those  coadjutors  who  are  rectors  of  colleges. 
To  one  for  deliberation  the  provincial  sends  2  subordinates,  and  the 
general  may  add  others  to  make  up  not  more  than  5  for  each  province. 
Part  ix.  treats  of  the  general,  who  is  chosen  for  life,  resides  at  Rome 
is  attended  by  a  monitor  and  5  assistants,  and  has  absolute  power. 
From  his  orders  there  is  no  appeal ;  all  must  obey  him  unhesitatingly  ; 
he  may  expel  members,  remove  them  wherever  he  pleases,  inflict  pun- 
ishments, issue  new  regulations,  or  alter  existing  ones.  Part  x.  con- 
tains advice  to  all  and  each  of  the  various  classes  and  members,  reconru 
mending  strict  discipline,  obedience,  zealous  teaching  and  preaching ; 
not  to  seek  after  dignities  or  honors,  and  even  to  refuse  them  unless 
obliged  by  the  pope  ;  strict  morality,  moderation  in  bodily  and  mental 
labor,  brotherly  charity,  &c. 


THE   JESUITS.  351 

The  Jesuits,  from  the  time  of  their  institution  to  this  hour, 
though  with  many  alternations  of  success  and  reverse,  have 
been  one  of  the  main  supports  of  the  pope's  authority,  and  have 
exercised  immense  influence  in  the  world.  Says  Mosheim : 

"The  Romish  church,  since  the  time  it  lost  dominion  over  so  many 
nations,  owes  more  to  this  single  society  than  to  all  its  other  ministers 
and  resources.  This  being  spread  in  a  short  time  over  the  greater  part 
of  the  world,  everywhere  confirmed  the  wavering  nations,  and  restrained 
the  progress  of  sectarians :  it  gathered  into  the  Romish  church  a  great 
multitude  of  worshipers  among  the  barbarous  and  most  distant  na- 
tions :  it  boldly  took  the  field  against  the  heretics,  and  sustained  for  a 
long  time  almost  alone  the  brunt  of  the  war,  and  by  its  dexterity  and 
acuteness  in  reasoning,  entirely  eclipsed  the  glory  of  the  old  disputants : 
by  personal  address,  by  skill  in  the  sagacious  management  of  worldly 
business,  by  the  knowledge  of  various  arts  and  sciences,  and  by  other 
means,  it  conciliated  the  good  will  of  kings  and  princes :  by  an  ingen- 
ious accommodation  of  the  principles  of  morals  to  the  propensities  of 
men,  it  obtained  almost  the  sole  direction  of  the  minds  of  kings  and 
magistrates,  to  th<?  exclusion  of  the  Dominicans  and  other  more  rigid 
divines :  and  everywhere,  it  most  studiously  guarded  the  authority  of 
the  Romish  prelate  from  sustaining  further  loss.  All  these  things 
procured  for  the  society  immense  resources  and  wealth,  and  the  highest 
reputation ;  but  at  the  same  time  they  excited  vast  envy,  very  numer- 
ous enemies,  and  frequently  exposed  the  society  to  the  most  imminent 
perils.  All  the  religious  orders,  the  leading  men,  the  public  schools, 
and  the  magistrates,  united  to  bear  down  the  Jesuits  ;  and  they  demon- 
strated by  innumerable  books,  that  nothing  could  be  more  ruinous  both 
to  religion  and  to  the  state,  than  such  a  society  as  this.  In  some  coun- 
tries, as  France,  Poland,  &c.,  they  were  pronounced  to  be  public  ene- 
mies of  the  country,  traitors,  and  parricides,  and  were  banished  with 
ignominy.  Yet  the  prudence,  or,  if  you  choose,  the  cunning  of  the 
association,  quieted  all  these  movements,  and  even  turned  them  dex- 
terously to  the  enlargement  of  their  power,  and  to  the  fortification  of 
it  against  all  future  machinations." 

The  Jesuits  came  into  France  in  1540,  but,  through  the  op- 
position of  the  parliament  and  university  of  Paris  and  of  many 
bishops,  they  had  no  legal  existence  in  the  kingdom  till,  in 


352  THE  JESUITS. 

1562,  they  were  recognized  as  the  "  fathers  of  the  college  of 
Clermont."  But  in  1594  they  were  expelled  from  France,  and 
one  of  them  put  to  death,  on  the  charge  of  being  implicated 
in  the  attempt  to  assassinate  king  Henry  IV.  The  king,  how- 
ever, recalled  them  in  1603  ;  and  from  that  time  till  their  ban- 
ishment again  in  1764,  they  enjoyed  their  property,  multiplied 
their  colleges  and  pupils,  and  exerted  a  mighty  influence  in 
church  and  state.  During  this  time  they  had  along  and  bitter 
controversy  with  the  Jansenists,  against  whom  the  bull  Uni- 
genitus  was  issued  in  1713,  as  already  related  in  Chapter  IV. 
But  while  Pascal's  "  Provincial  Letters  "  had  long  before  made 
the  Jesuits  objects  of  universal  derision,  the  hostility  of  Mad- 
ame de  Pompadour,  mistress  of  Louis  XIV.,  united  with  the  old 
opposition  of  the  parliament  of  Paris,  and  the  political  and 
personal  dislike  of  them  by  Choiseul,  the  king's  minister,  and 
the  disaffection  towards  them  of  many  others,  to  take  advant- 
age of  the  Jesuit  Lavalette's  unfortunate  speculations  in  colo- 
nial produce,  and  to  procure  from  the  king  an  order  suppress- 
ing the  society  in  France  and  confiscating  their  property. 

In  September,  1759,  5  years  previously,  the  Jesuits  were 
hurriedly  banished  from  Portugal  and  Brazil ;  and  at  the  end 
of  March,  1767,  the  Jesuits  throughout  Spain  were  roused  at 
midnight,  made  acquainted  with  the  royal  decree  which  ex- 
pelled them  from  the  country,  and  forthwith  sent  to  the  coast 
where  they  were  shipped  for  Italy.  In  1768,  they  were  also 
suppressed  in  the  two  Sicilies  and  the  duchy  of  Parma ;  but 
they  were  continued  still  in  the  Sardinian  and  Papal  States. 
The  Catholic  powers  that  had  suppressed  the  order  now  united 
in  urging  the  pope  to  take  decisive  measures  against  the  Jes- 
uits ;  and  on  the  21st  of  July,1773,  pope  Clement  XIV.  issued 
a  bull,  or  rather  a  brief,  in  which,  after  stating  the  laudable 
object  of  those  who  founded  the  Society  and  the  services  it  had 
rendered  to  religion,  he  said  that  often  there  had  been  discord 
between  them  and  the  other  ecclesiastical  authorities,  that 
many  serious  charges  had  been  brought  against  individual 
members,  who  seemed  to  have  deviated  from  the  original  spirit 


THE  JESUITS.  353 

of  their  institutions,  that  most  Catholic  princes  had  found  it 
necessary  for  the  peace  of  their  dominions  to  expel  the  Jesuits 
from  them,  and  that  now,  for  the  peace  of  the  Christian  world, 
and  the  most  weighty  considerations,  and  because  the  Society 
of  Jesus  could  no  longer  bring  forth  those  fruits  of  piety  and 
edification  for  which  it  was  intended,  he  declared  the  said 
Society  to  be  suppressed  and  extinct,  its  statutes  annulled,  its 
members  who  had  been  ordained  priests  to  be  considered  as 
secular  priests,  and  the  rest  entirely  released  from  their  vows. 
He  allowed  the  old  and  infirm  professed  members  to  remain  as 
guests  in  the  houses  of  the  extinct  Society,  which  were  to  be 
managed  by  commissioners. 

The  Jesuits  were  now  suppressed  in  every  Roman  Catholic 
state,  and  they  received  an  annuity  in  all  but  Portugal ;  but 
Russia  and  Prussia  still  afforded  them  an  asylum,  and  a  con- 
tinuance of  their  educational  work  among  the  Roman  Catholics 
in  those  countries.  Their  landing  on  the  English  shores  had 
been  made  a  capital  crime  in  Elizabeth's  reign  ;  yet  they  had 
continued,  at  the  risk  of  their  lives,  to  pass  and  repass  the 
channel,  to  maintain  a  correspondence  with  Rome  and  the 
enemies  of  the  English  government,  and  to  keep  Roman  Ca- 
tholicism alive  in  England.  In  other  Protestant  countries  like- 
wise they  had  acted  as  the  spies  and  emissaries  of  the  pope. 
Says  Hallam,  in  his  Constitutional  History  of  England  : 

"  Subtle  alike  and  intrepid,  pliant  in  every  direction,  unshaken  in 
their  aim,  the  sworn,  implacable,  unscrupulous  enemies  of  Protestant 
governments,  the  Jesuits  were  the  legitimate  object  of  jealousy  and 
restraint.  As  every  member  of  that  society  enters  into  an  engagement 
of  absolute,  unhesitating  obedience  to  its  superior,  no  one  could  justly 
complain  that  he  was  presumed  capable  at  least  of  committing,  any 
crimes  that  the  policy  of  his  monarch  might  enjoin." 

Says  Dr.  De  Sanctis  of  their  principle  of  obedience : 

"  According  to  their  own  expression,  a  Jesuit  should  be  in  the  hands- 
of  his  superior  what  a  corpse  is  in  the  hands  of  a  surgeon," 
23 


354  THE  JESUITS. 

Of  the  energetic  and  successful  labors  of  Jesuits  in  heathen 
lands  some  notice  is  given  in  Chapter  X. 

The  Penny  Cyclopedia  speaks  thus  eulogistically  of  their 
career : 

"  During  two  centuries  and  a  quarter  [third]  which  elapsed  from 
(heir  foundation  to  their  suppression,  the  Jesuits  rendered  great  services 
to  education,  literature,  and  the  sciences.  Throughout  all  Roman  Cath- 
olic states  they  may  be  said  to  have  established  the  first  rational  system 
of  college  education.  Other  orders,  such  as  the  Fathers  of  the  Chris- 
tian Doctrine,  instituted  in  1571,  the  Clerici  Scholarum  Piarum  [  = 
Fathers  of  the  Pious  Schools],  in  1617,  and  the  Brothers  of  the  Chris- 
tian Schools,  or  Ignorantins,  in  1679,  applied  themselves  more  espe- 
cially to  the  elementary  education  of  children,  though  the  Jesuits  did 
not  altogether  neglect  this  branch.  The  colleges  of  the  Jesuits  were 
equally  open  to  the  noble  and  the  plebeian,  the  wealthy  and  the  poor : 
all  were  subject  to  the  same  discipline,  received  the  same  instruction, 
partook  of  the  same  plain  but  wholesome  diet,  might  attain  the  same 
rewards,  and  were  subject  to  the  same  punishments.  In  the  school,  the 
refectory,  or  the  play-garden  of  a  Jesuits'  college,  no  one  could  have 
distinguished  the  sou  of  a  duke  from  the  son  of  a  peasant.  The  man- 
ners of  the  Jesuits  were  singularly  pleasing,  urbane,  and  courteous, 
far  removed  from  pedantry,  moroseness,  or  affectation.  Their  pupils, 
generally  speaking,  contracted  a  lasting  attachment  for  their  masters. 
At  the  time  of  their  suppression  the  grief  of  the  youths  of  the  various 
colleges  at  separating  from  their  teachers  was  universal  and  truly  af- 
fecting. Most  of  the  distinguished  men  of  the  18th  century,  even 
those  who  afterwards  turned  free-thinkers,  and  railed  at  the  Jesuits  as 
a  society,  had  received  their  first  education  from  them ;  and  some  of 
them  have  had  the  frankness  to  acknowledge  the  merits  of  their  in- 
structors. The  sceptical  Lalande  paid  them  an  honest  tribute  of  esteem 
and  of  regret  at  their  fall :  even  Voltaire  spoke  in  their  defense.  Ores- 
set  addressed  to  them  a  most  pathetic  valedictory  poem,  '  Les  Adieux ' 
[=  the  farewells].  The  bishop  de  Bausset,  in  his  '  Vie  de  Fenelon* 
[=  Life  of  Fenelon],  has  inserted  a  most  eloquent  account  of  the  Insti- 
tution of  the  Jesuits,  of  their  mode  of  instruction,  and  of  the  influence 
which  they  had,  especially  in  the  towns  of  France,  in  preserving  social 
and  domestic  peace  and  harmony.  For  the  Jesuits  did  not  exclusively 
apply  themselves  to  the  instruction  of  youth ;  grown-up  people  volun- 


THE  JESUITS.  355 

tarily  sought  their  advice  concerning  their  own  affairs  and  pursuits  in 
life,  which  they  always  freely  bestowed ;  they  encouraged  the  timid 
and  weak,  they  directed  the  disheartened  and  the  forsaken  towards  new 
paths  for  which  they  saw  that  they  were  qualified ;  and  whenever  they 
perceived  abilities,  good  will,  and  honesty,  they  were  sure  to  lend  a 
helping  hand.  The  doors  of  the  cells  of  the  older  professed  fathers 
were  often  tapped  at  by  trembling  hands,  and  admittance  was  never 
refused  to  the  unfortunate.  In  private  life  at  least,  whatever  may  have 
been  the  case  in  courtly  politics,  their  advice  was  generally  most  dis- 
interested. It  has  been  said  that  they  excelled  in  the  art  of  taming 
man,  which  they  effected,  not  by  violence,  not  by  force,  but  by  persua- 
sion, by  kindness,  and  by  appealing  to  the  feelings  of  their  pupils.  If 
ever  mankind  could  be  happy  in  a  state  of  mental  subordination  and 
tutelage  under  kind  and  considerate  guardians,  the  Jesuits  were  the 
men  to  produce  this  result ;  but  they  ultimately  failed.  The  human 
mind  is  in  its  nature  aspiring,  and  cannot  be  permanently  controlled ; 
it  cannot  be  fashioned  to  one  universal  measure  ;  and  sooner  or  later 
it  will  elude  the  grasp  of  any  system,  whether  military  or  political,  ec- 
clesiastical or  philosophical,  and  will  seek,  at  any  cost,  to  gratify  its 
instinctive  desire  for  freedom." 

Rev.  Dr.  De  Sanctis,  who  was  for  22  years  closely  connected 
with  the  Jesuits,  gives  the  great  maxim  or  fundamental  prin- 
ciple of  the  Jesuits  and  its  consequences  thus : 

" '  Man  was  created  to  praise  and  adore  his  Lord  and  his  God,  and 
in  serving  him  he  saves  his  soul.'  ...  St.  Ignatius  draws  from  this 
principle  2  inferences  :  (1.)  that  every  thing  in  this  world  was  created 
for  the  use  of  man,  to  serve  him  as  the  means  of  salvation,  and  to 
serve  the  Lord  through  them  ;  (2.)  that  man  should  be  indifferent  as 
to  the  choice  of  the  means,  inasmuch  as  the  means  should  not  be  con- 
sidered according  to  their  real  value,  good  or  bad,  but  only  in  accord- 
ance with  the  end  proposed  ;  so  that  if  I  perceive  that  by  such  or  such 
means,  which,  in  the  opinion  of  worldly  men,  would  be  bad,  I  might, 
nevertheless,  contribute  to  the  glory  of  God  and  the  salvation  of  my 
soul,  those  are  the  very  ones  I  ought  to  choose."  l 

£ ___ 

1  See  also  Chapters  XXII.  and  XXVL. 


356  THE  JESUITS. 

As  has  already  been  intimated,  the  Jesuits  increased  with 
unexampled  rapidity.  At  the  death  of  their  founder  in  1556, 
they  numbered  over  1000,  and  had  100  houses  in  their  12  prov- 
inces in  Europe,  Asia,  Africa,  and  America.  About  60  years 
later,  in  1618,  they  numbered  13,000  members  in  32  provinces. 
At  their  expulsion  from  Portugal  in  1759,  they  reckoned  alto- 
gether 22,589  members,  one  half  of  whom  were  priests  ;  they 
had  24  professed  houses,  669  colleges,  176  seminaries  or  board- 
ing-houses, 61  novitiate-houses,  335  residences,  and  273  mis- 
sions in  Protestant  and  heathen  countries.  Their  principal 
professed  house,  and  their  general's  residence,  was  a  vast 
building  attached  to  the  splendid  church  of  II  Cresu  in  Rome.. 
They  had  also  in  Rome  the  Roman  college,  the  church  of  St. 
Ignatius,  a  novitiate  on  the  Quirinal,  <fcc.  All  these  after  the 
suppression  of  the  society  were  entrusted  to  secular  priests  and 
professors,  who  however  usually  followed  the  Jesuit  method 
and  discipline. 

After  the  suppression  of  the  Jesuits,  some  not  very  success- 
ful attempts  were  made  to  restore  the  order  under  other  names, 
as  the  "  Society  of  the  Sacred  Heart"  in  1794,  and  the  "So- 
ciety of  the  Faith  of  Jesus  "  in  1798  ;  but  in  1801  pope  Pius 
VII.  issued  a  brief  allowing  the  Jesuits  of  Russia  to  live  as  a 
society  with  colleges  and  schools  ;  and  in  1804  he  issued  an- 
other, allowing  them  to  have  colleges  and  schools  in  the  king- 
dom of  the  two  Sicilies.  Finally,  he  issued  his  bull,  Aug.  7, 
1814,  reestablishing  the  society  with  all  its  former  privileges, 
to  be  employed  in  educating  youth  in  any  country  where  the 
sovereign  shall  have  previously  recalled  or  consented  to  receive 
them.  Their  generals,  from.  1814  to  1870,  have  been,  Brzo- 
zowski,  a  Pole,  and  previously  vicar-general  in  Russia,  1814- 
20 ;  Fortis,  a  Veronese,  1820-29 ;  Roothaan,  a  Hollander, 
1829-53 ;  Beckx,  a  Belgian,  the  present  general,  since  1853. 
Since  the  reestablishment  of  the  order,  they  have  reappeared  in 
most  civilized  countries,  and  have  resumed  their  missionary 
operations  in  heathen  lands.  In  some  countries,  as  in  Portu- 
gal, Switzerland,  Spain,  the  states  of  Italy,  &c.,  they  have  been 


THE   JESUITS.  357 

reestablished  by  law,  and  once,  twice,  or  more  times  suppressed ; 
in  others,  as  in  France,  Germany,  England,  <fec.,  they  have 
been  tolerated  temporarily  or  permanently.  The  revolution 
of  1848  endangered  them  throughout  Italy,  and  their  general 
found  a  temporary  asylum  in  England.  The  prevalence  of 
liberal  institutions  in  Italy  within  the  last  20  years  has  been 
unfavorable  to  them  ;  it  was  said,  in  November,  1870,  that  they 
had  nearly  all  left  Rome  quietly  and  privately,  having  disposed 
of  all  their  property,  so  far  as  possible,  with  the  privilege  of 
repurchasing  at  any  future  time  for  the  price  paid  them,  and 
having  turned  over  to  the  German  college  that  which  could  not 
be  sold.  They  were  suppressed  throughout  Russia  and  Poland 
by  the  imperial  decree  of  March  25,  1820.  They  have  for 
years  conducted  3  of  the  10  Roman  Catholic  colleges  in  Eng- 
land, their  principal  establishment  at  Stonyhurst  in  Lancashire 
having  been  in  their  possession  since  1799.  They  have  had 
several  establishments  in  Ireland  for  the  last  45  years  or  less, 
but  none  in  Scotland. 

The  Jesuits  were  sent  to  Florida  in  1566,  and  soon  attempt- 
ed to  establish  another  mission  on  the  banks  of  the  Chesapeake, 
but  the  latter  mission  was  terminated  by  the  murder  of  the 
missionaries  in  1571  by  the  Indians,  and  Florida  was  then 
abandoned  for  Mexico.  They  established  their  first  mission  in 
the  French  (now  British)  possessions  in  North  America  in  1611. 
Quebec  became  their  center  for  this  mission.  After  Louisiana 
began  to  be  settled,  another  center  was  established  at  New  Or- 
leans. Another  was  established  in  California  in  1683  and 
flourished  for  many  years.  Since  the  reestablishment  of  the 
order,  the  Jesuits  have  labored  with  great  energy  in  America. 
Said  Appletons'  Cyclopedia  in  1860  : 

"The  United  States  and  the  British  possessions  in  America  are 
among  the  countries  where  the  order  grows  most  rapidly.  They  are 
divided  into  the  province  of  Maryland,  having  establishments  in  the 
dioceses  of  Baltimore,  Philadelphia,  Portland,  and  Boston ;  the  vice- 
province  of  Missouri,  having  houses  in  the  dioceses  of  St.  Louis,  Louis- 
ville, Cincinnati,  Chicago,  and  Milwaukee ;  the  mission  of  Canada  and 


358  THE   JESUITS. 

New  York,  having  houses  in  the  dioceses  of  New  York,  Albany,  Buf- 
falo, Quebec,  Montreal,  London  (Canada  West),  and  Hamilton ;  the 
mission  of  Louisiana,  with  houses  in  the  dioceses  of  New  Orleans  and 
Mobile  ;  and  the  mission  of  California.  Their  colleges  in  the  United 
States  are  as  follows :  college  of  the  Holy  Cross,  Worcester,  Mass. ; 
of  St.  Francis  Xavier,  New  York ;  St.  John's,  Fordham,  N.  Y. ;  St. 
Joseph's,  Philadelphia ;  St.  John's,  Frederic,  Md. ;  Loyola,  Baltimore ; 
Gonzaga,  Washington,  D.  C. ;  Georgetown,  D.  C. ;  Spring  Hill,  near 
Mobile,  Ala. ;  St.  Louis  university,  St.  Louis,  Mo. ;  college  of  the  Im- 
maculate Conception,  New  Orleans  ;  St.  Charles's,  Grand  Coteau,  La. ; 
St.  Joseph's,  Bardstown,  Ky. ;  St.  Xavier's,  Cincinnati ;  Santa  Clara, 
Cal. ;  in  Canada,  St.  Mary's  college,  diocese  of  Montreal.  The  num- 
ber of  Jesuits  in  the  United  States  at  the  present  time  (1860)  is  650. 
In  Mexico  and  the  states  of  Central  and  South  America  they  have 
sometimes  been  admitted,  sometimes  again  expelled,  their  fate  being 
often  dependent  on  the  success  or  defeat  of  the  several  political  par- 
ties." 

A  comparison  of  the  above  statistics  with  those  of  the  Cath- 
olic Directory  and  of  the  Catholic  Almanac  for  1871  shows  that 
all  the  above  colleges,  except  two,  with  some  others,  are  now 
under  the  control  of  the  Jesuits.  Instead  of  St.  John's  college, 
Frederic,  Md.,  a  "Novitiate  of  the  Society  of  Jesus "  is  now 
reported  there,  with  a  rector  and  8  other  Jesuit  priests  attached 
to  it ;  and  instead  of  St.  Joseph's,  Bardstown,  Ky.,  are  reported 
"  St.  Joseph's  Preparatory  Seminary  "  and  "  St.  Thomas'  Theo- 
logical Seminary,"  without  any  indication  that  they  are  con- 
trolled by  the  Jesuits.  On  the  other  hand,  there  are  to  be 
added  0  institutions:  Canisius'  college  at  Buffalo,  N.  Y.,  with 
a  prefect,  2  other  priests,  and  an  unordained  Jesuit ;  "  Wood- 
stock college — Theological  Seminary  and  House  of  Studies  for 
the  Scholastics  of  the  Society  of  Jesus  in  the  United  States," 
at  Woodstock,  Md.,  with  a  rector  and  19  other  priests  and  75 
scholastics ;  «« St.  Stanislaus'  Novitiate,"  at  Florissant,  Mo., 
with  a  rector  and  6  other  priests  ;  "  St.  Ignatius'  College,"  at 
San  Francisco,  Cal.,  with  a  superior  and  350  pupils  ;  "  St.  Ig- 
natius' College,"  at  Chicago,  111.,  opened  for  students  in  Sep- 


THE  JESUITS.  359 

tember,  1870 ;  "  St.  Gall's  Academy,  Boston  College,  for  day- 
scholars  only,"  at  Boston,  Mass.,  with  a  rector,  7  teachers,  and 
115  pupils.  10  of  the  colleges  report  about  2450  pupils.  There 
are  now,  therefore,  in  the  United  States,  18  Jesuit  colleges,  and 

1  academy,  besides  the  2  novitiates,  with  probably  between 
3000  and  4000  pupils  in  them  all.     A  "  Convent  of  the  Jesuit 
Fathers"  is  reported  at  Toledo,  0.,  with  a  German  church,  2 
fathers  for  the  congregation,  3  others  for  giving  missions,  and 

2  brothers ;  also  a  "  house  of  retreat "  and  a  church  at  Ford- 
ham,  N.  Y.     The  Jesuits  have  likewise  many  other  churches, 
including  some  at  the  most  important  points  in  this  country. 
They  have  3  churches  in  Boston  (St.  Mary's,  Holy  Trinity,  Im- 
maculate Conception  ' ),  besides  3  chapels ;  2  churches  in  New 
York  city  (St.  Francis  Xavier's  and  St.  Lawrence's),  besides 
the  spiritual  charge  of  the  Roman  Catholics  in  various  hospitals 
and  public  institutions,  as  on  Blackwell's  Island,  Randall's  Is- 
land, &c. ;  the  church  of  Our  Lady  of  Mercy  at  Fordham,  St. 
Joseph's  church  in  Troy,  2  German  churches  in  Buffalo,  and  1 
church  at  Ellysville,  N.  Y. ;  St.  Joseph's  and  New  St.  Joseph's 
churches  in  Philadelphia,  and  10  or  12  other  churches,  chapels, 
<fec.,  in  that  State ;  St.  Ignatius'  and  St.  Francis  Xavier's  churches 
(the  latter  exclusively  for  colored  people)  in  Baltimore,  and 
about  35  other  churches  and  chapels  in  Maryland;  St.  Aloy- 
sius'  and  St.  Joseph's  churches  in  Washington,  Holy  Trinity 
at  Georgetown,  and  2  or  3  chapels  in  the  District  of  Columbia; 
St.  Mary's  at  Alexandria,  Va. ;  St.  Joseph's  at  Mobile,  Ala. ; 
Immaculate  Conception  at  New  Orleans,  and  2  or  3  others  in 
Louisiana;  2  churches  at  St.  Louis,  2  at  Florissant,  and  about 
15  other  churches  and  chapels  in  Missouri ;  3  churches  (1  for 
colored  people)  and  6  or  7  chapels  in  Cincinnati,  0. ;    2  in 
Chicago,  111?;    1  (St.  Gall's)  in  Milwaukee,  Wis. ;  1  at  Leav- 
enworth  city,  and  about  a  dozen  in  the  Osage  and  Potawatamie 
(Indian)  missions  in  Kansas ;  at  Lewiston,  Idaho,  and  5  or  more 
Indian  missions  in  Idaho  and  Washington  Territories ;  a  church 

1 A  view  of  the  interior  of  this  is  given  in  Chapter  XX. 


360     •  THE  JESUITS. 

at  Helena  in  Montana,  with  about  20  stations  attended  from  it ; 
a  church  at  Albuquerque  in  New  Mexico,  and  7  chapels  attend- 
ed from  it ;  4  churches  in  California,  at  San  Francisco,  San 
Jos6  Pueblo,  Santa  Clara,  and  Mountain  View.  The  Catholic 
Directory  for  1871  mentions  by  name  323  Jesuit  priests  in  the 
United  States,  as  connected  with  colleges,  churches,  convents, 
<fec.  There  are  also  several  hundred  scholastics  and  lay-broth- 
ers ;  and  if  the  blanks  and  omissions  were  all  filled  out,  the 
present  number  of  members  of  the  order  in  this  country  would 
probably  be  larger  than  it  was  10  years  ago,  as  the  number  of 
colleges  and  churches  controlled  by  them  has  certainly  increased 
within  that  period.  Their  organization  is  perfect ;  their  sub- 
ordination is  complete  ;  they  unquestionably  have  laid  their 
plans  and  are  mustering  their  forces  and  devoting  all  their 
powers  to  possess  and  to  hold  this  broad  land  for  their  master. 


CHAPTER  X. 

MISSIONARY   OPERATIONS  AND   SOCIETIES. 

THE  apostles  were  the  earliest  Christian  missionaries,  and 
their  commission  came  directly  from  the  Great  Head  of  the 
Church  (Matt.  28 :  19,  20).  Rome  itself  was  once  a  field  for 
missionary  labors  (Rom.  1 :  13).  Every  country  that  has 
been  Christianized  at  all  is  indebted  for  this  fact  to  missionaries 
who  came  and  told  the  people  of  Jesus.  Many  Christian  mission- 
aries of  early  times  have  been  canonized  by  the  Roman  Catholic 
church.  St.  Patrick,  the  apostle  of  Ireland  (see  Chap.  VII.), 
was  a  missionary  of  the  5th  century.  St.  Columba  (==  Colum- 
bas)  was  an  Irish  missionary,  who  labored  with  success  among 
the  Picts  and  Scots,  and  died  in  lona,  one  of  the  Hebrides,  A.D. 
597.  St.  Augustine  (or  Austin)  and  other  Benedictine  monks 
(see  Chap.  VIII.)  were  sent  into  Britain  by  pope  Gregory  1.  near 
the  close  of  the  6th  century  and  baptized  multitudes  of  the 
Saxons,  who  had  conquered  the  ancient  Britons  (the  ancestors 
of  the  Welsh),  among  whom  the  gospel  was  introduced  by  mis- 
sionaries of  the  1st  or  2d  century.  In  the  8th  century,  Wini- 
frid,  an  English  Benedictine,  who  was  afterwards  called  Boni- 
face, "the  apostle  of  Germany,"  was  commissioned  by  pope 
Gregory  II.,  and  preached  the  gospel  with  much  success  in  cen- 
tral and  north-western  Germany  among  the  pagan  Thuringians, 
Frieslanders,  and  Hessians;  but  he  was  murdered  in  A.D.  755, 
with  50  attendants.  Adalbert,  bishop  of  Prague,  while  on  a 
missionary  visit  to  the  Prussians,  was  murdered  by  a  pagan 
priest  in  A.D.  996.  Yet,  by  the  labors  of  missionaries  and  by 


362  MISSIONARY  OPERATIONS  AND   SOCIETIES. 

other  more  violent  means,  Christianity  centuries  ago  became 
the  dominant  religion  throughout  Europe. 

The  establishment  of  the  mendicant  orders  in  the  13th  cen- 
tury gave  a  new  impulse  to  missionary  zeal.  Some  Dominicans 
and  Franciscans  were  soon  sent  into  Tartary,  China,  and  other 
countries  of  Asia  as  well  as  into  various  parts  of  Africa.  The 
desire  for  the  conversion  of  the  heathen  stimulated  the  passion 
for  maritime  discovery  which  distinguished  the  15th  century. 
Says  the  Penny  Cyclopedia : 

"About  1430  pope  Martin  V.  granted  plenary  indulgence  to  the 
Portuguese  who  conquered  pagan  and  infidel  countries.  Columbus 
himself  was  strongly  urged  to  discovery  by  the  desire  of  propagating  the 
Roman  Catholic  religion.  .  .  .  On  the  return  of  Columbus  to  Spain  from 
his  first  voyage,  the  results  wei-e  formally  announced  to  pope  Alexan- 
der VI The  natives  whom  Columbus  brought  to  Spain  were 

baptized,  the  king  and  the  prince  his  son  acting  as  sponsors.  In  his 
second  voyage  to  the  New  World,  Columbus  was  accompanied  by  priests 
with  church  vessels  and  ornaments,  and  they  received  orders  to  bring 
the  natives  within  the  pale  of  the  church  by  '  fair  means.' 

"  The  conduct  of  Cortez  in  Mexico  is  an  example  of  the  spirit  in 
which  conversion  was  attempted  in  the  New  World.  Having  cast 
down  and  destroyed  the  altars  in  one  of  the  Mexican  temples,  a  new 
altar  was  erected,  which  was  hung  with  rich  mantles  and  adorned  with 
flowers.  Cortez  then  ordered  4  of  the  native  priests  to  cut  off  their 
hair  and  to  put  on  white  robes,  and  placing  the  cross  upon  the  altar,  he 
committed  it  to  their  charge.  They  were  taught  to  make  wax-candles, 
and  Cortez  enjoined  them  to  keep  some  of  the  candles  always  burning 
on  the  altar.  A  lame  old  soldier  was  left  by  Cortez  to  reside  in  the 
temple,  to  keep  the  native  priests  to  their  new  duties.  The  church 
thus  constituted  was  called  the  1st  Christian  church  in  New  Spain 
[=  Mexico].  Father  Almedo,  who  accompanied  Cortez  in  his  expe- 
dition, explained  to  the  Mexicans  the  '  mystery  of  the  cross.'  He  then 
showed  them  an  image  of  the  Virgin,  and  told  them  to  adore  it,  and  to 
put  up  crosses  in  their  temples  instead  of  their  accursed  images.  When 
the  Mexicans  began  to  feel  the  power  of  Cortez,  some  of  the  chiefs 
conciliated  his  favor  by  presents.  20  native  women  were  presented  to 
him,  who  were  baptized  by  one  of  the  ecclesiastics,  and  Cortez  gave 


MISSIONARY  OPERATIONS  AND   SOCIETIES.  363 

one  to  each  of  his  captains.  '  These  were  the  first  Christian  women  in 
New  Spain.'  The  natives,  both  of  India  and  the  New  World,  soon 
perceived  that  one  of  the  means  of  conciliating  their  conquerors  was  to 
make  a  profession  of  Christianity.  In  Hispaniola  [=  St.  Domingo  and 
Hayti],  many  natives  did  this  in  order  to  oblige  and  conciliate  Colum- 
bus. In  1538,  Andrea  Galvano,  governor  of  the  Molucca  islands,  sent 
a  ship  commanded  by  Francis  de  Castro  towards  the  north,  '  with  orders 
to  convert  as  many  as  he  could  to  the  Christian  faith.'  Castro  him- 
self baptized  many  of  the  principal  chiefs  of  Amboyna.  Many  similar 
facts  might  be  adduced  to  show  that  at  this  period  true  religion  made 
little  or  no  progress  in  newly  discovered  countries ;  and  yet  during  the 
]  6th  century  not  a  fleet  sailed  for  India  or  America  without  its  mis- 
sionaries." 

The  kingdom  of  Congo  in  Western  Africa  was  a  missionary 
field  of  the  Roman  Catholic  church  for  2  centuries  after  its 
discovery  by  the  Portuguese  Diego  Cam  about  1484.  Domini- 
can, Franciscan,  and  other  missionaries  went  to  Congo  in  large 
numbers,  and  enjoyed  there  the  powerful  protection  and  aid  of 
the  Portuguese  government ;  early  in  their  work  the  king  of 
Congo  and  other  high  officers  embraced  the  Roman  Catholic 
faith  ;  every  public  officer  in  the  land  was  bound,  on  pain  of 
dismission,  to  assist  the  priests  in  obtaining  a  general  observ- 
ance of  all  the  rites  and  ceremonies  of  the  church ;  and  in  a 
few  years,  it  is  said,  the  whole  nation,  with  only  here  and  there 
a  rare  exception,  had  been  baptized,  and  thus  become  nominally 
Christian.  The  king  of  Portugal  sustained  a  Jesuit  college  and 
a  Capuchin  monastery  at  San  Salvador,  the  capital ;  there  were 
also  in  that  then  flourishing  city  of  40,000  inhabitants  a  cathe- 
dral and  10  other  churches.  The  people  of  the  land  were 
brought  to  attend  mass  with  great  scrupulousness ;  they  sub- 
mitted to  baptism,  said  the  rosary,  and  wore  the  crucifix  ;  they 
scourged  themselves  cruelly  in  the  churches,  and  carried  great 
logs  of  wood  long  distances  to  the  convents,  in  order  to  obtain 
the  pardon  of  their  sins ;  and  for  several  generations  they  are 
said  to  have  observed  with  apparent  earnestness  the  Roman 
Catholic  rites  and  ceremonies.  Yet  there  was  no  real  and  per- 


364  MISSIONARY  OPERATIONS  AND   SOCIETIES. 

manent  improvement  of  the  nation.  The  king  and  some  of  the 
chiefs  imitated  the  Portuguese  in  providing  themselves  with 
various  comforts  of  living ;  but  the  common  people,  for  the 
most  part,  continued  to  live  in  thoughtless  indolence,  inhabit- 
ing bamboo  huts,  eating  the  fruits  that  grew  without  cultiva- 
tion, wearing  the  scantiest  clothing,  or  going  entirely  naked ; 
they  had  no  beasts  of  burden,  no  carriages,  no  decent  roads, 
and  but  little,  except  slaves,  to  sell.  Their  moral  and  religious 
character  appears  to  have  been  no  more  improved  than  was 
their  physical  condition.  Their  religion  consisted  only  in  out- 
ward observances,  Christian  in  name,  and  Roman  Catholic  in 
form,  substituted  for  their  former  pagan  ceremonies,  and  ap- 
parently performed  with  the  same  hopes  and  from  the  same 
motives.  There  was  no  yearning  after  a  life  of  purity  and  holi- 
ness ;  and  by  and  by  there  came  a  storm.  Says  Rev.  J.  L. 
Wilson,  D.  D.,  an  American  Protestant  missionary  in  Western 
Africa : 

"  When  the  missionaries  set  themselves  more  earnestly  to  work  to 
root  out  all  the  traces  of  the  old  religion ;  and  above  all,  when  they 
determined  to  abolish  polygamy  throughout  the  land,  they  assailed 
heathenism  in  its  strong  hold,  and  aroused  hatred  and  opposition  which 
astounded  themselves.  In  this  emergency,  when  priestly  authority 
and  miraculous  gifts  were  of  no  more  avail,  they  had  recourse  for  aid  to 
the  civil  arm The  severest  penalties  were  enacted  against  po- 
lygamy ;  the  old  pagan  religion,  in  all  its  forms  and  details,  was  de- 
clared illegal,  and  the  heaviest  penalties  denounced  against  those  who 
were  known  to  participate  in  celebrating  its  rites ;  sorcerers  and  wiz- 
ards, by  whom  were  meant  the  priests  of  the  pagan  rt  ligion,  were 
declared  outlaws;  at  first  the  penalty  denounced  against  them  was 
decapitation  or  the  flames,  but  it  was  afterwards  commuted  to  foreign 

slavery The  slightest  deviation  from  the  prescribed  rules  of  the 

church  was  punished  by  public  flogging,  and  it  was  not  uncommon  for 
females,  and  even  mothers,  to  be  stripped  and  whipped  in  public. 
Sometimes  these  castigations  were  inflicted  by  the  missionaries  them- 
selves." 

But  in  the  17th  century  Portugal,  the  main  dependence  of  the 


MISSIONARY   OPERATIONS   AND   SOCIETIES.  365 

missionaries  for  protection  and  assistance,  had  become  unable 
to  render  them  further  aid  ;  and  the  discovery  of  this  fact 
opened  the  way  for  the  natives  to  manifest  their  hatred  to- 
wards the  missionaries  and  their  religion  by  neglect,  annoy- 
ance, treachery,  and  violence.  A  native  prince  cruelly  perse- 
cuted the  missionaries  ;  guides  would  desert  them  in  the  midst 
of  dangerous  forests  ;  the  means  of  relief  were  denied  them 
in  sickness ;  6  Capuchins  were  poisoned  at  once  in  one  prov- 
ince, and  attempts  at  poisoning  became  so  frequent  that  the 
brethren  had  to  carry  with  them  continually  an  antidote 
against  poison;  one  missionary  was  assassinated  and  eaten; 
and,  finally,  in  the  18th  century,  their  excessive  sufferings  and 
dangers  compelled  the  missionaries  to  give  up  their  work  and 
leave  the  country.  Ignorance,  superstition,  sensuality,  and 
the  most  degraded  heathenism  took  up  their  abode  in  Congo. 
The  English  exploring  expedition,  sent  to  the  Congo  river  in 
1816  under  Captain  Tuckey,  found  there  some  "  Christians 
after  the  Portuguese  fashion,"  who  are  represented  as  by  far 
the  worst  people  they  had  met  with.  One  of  them  was  a  priest, 
who  had  been  ordained  by  the  Capuchin  monks  of  Loando : 
he  could  just  write  his  name  and  that  of  St.  Antonio,  and  read 
the  Roman  ritual ;  but  his  rosary,  his  relics  and  his  crosses 
were  mixed  with  his  domestic  fetishes ;  and  he  not  only  boasted 
that  he  had  a  wife  and  5  concubines,  but  stoutly  maintained 
that  this  kind  of  polygamy  was  not  at  all  forbidden  in  the  New 
Testament.  In  regard  to  this  mission  in  Congo,  Dr.  Wilson 
says: 

"  One  thing  at  least  may  be  affirmed  without  the  fear  of  contradic- 
tion, that  in  point  of  industry,  intelligence,  and  outward  comfort,  the 
people  of  Congo,  at  the  present  day,  can  not  compare  with  thousands 
and  millions  of  other  nations  along  the  coast  of  Africa,  whose  fore- 
fathers never  heard  even  the  name  of  the  Christian  religion." 

The  Jesuits  soon  after  their  establishment  in  1540  became 
the  most  active  and  energetic  missionaries  to  heathen  countries. 
Francis  Xavier,  who  was  canonized  by  pope  Urban  VIII.  as 


366  MISSIONARY   OPERATIONS  AND   SOCIETIES. 

the  "  Apostle  of  the  Indies,"  went  in  1542,  at  the  request  of  the 
king  of  Portugal,  to  India,  where  the  Portuguese  mission, 
established  at  the  conquest  of  Goa  in  1510,  had  been  making 
slow  progress  under  the  Franciscans,  Dominicans,  &c.  Of  him 
and  his  successors  the  Penny  Cyclopedia  thus  speaks  : 

"  Xavier  was  a  man  of  superior  genius,  and  labored  with  unexam- 
pled energy.  Having  preached  the  faith  with  considerable  success  at 
Goa,  on  the  coast  of  Comorin,  at  Malacca,  in  the  Moluccas,  and  in 
Japan,  he  died  in  1552,  on  the  frontiers  of  China. 

''  In  Japan,  where  Xavier  was  succeeded  by  missionaries  from  Por- 
tugal, great  numbers  made  a  profession  of  Christianity:  in  1596  the 
converts  were  estimated  at  400,000.  The  exercise  of  practical  charity, 
which  was  inculcated  by  the  Christians,  is  said  to  have  been  the  main 
cause  of  this  success ;  the  native  priests  let  the  sick  and  needy  die  of 
neglect  and  starvation.  After  an  existence  of  nearly  a  century,  the 
protection  which  the  Christian  religion  had  received  from  the  rulers  of 
Japan  was  withdrawn,  and  a  cruel  and  bloody  persecution  commenced, 
which  the  native  Christians  endured  with  a  spirit  worthy  of  the  early 
martyrs.1  This  disastrous  termination  of  the  mission  has  been  attrib- 
uted to  the  intrigues  of  the  Dutch,  who  wished  to  possess  themselves 
of  the  commercial  privileges  enjoyed  in  Japan  by  the  Portuguese.  .  .  . 

*'  China  was,  for  a  long  time,  a  scene  of  successful  missionary  exer- 
tion under  the  direction  of  the  Jesuits.  Father  Roger,  a  missionary 
of  this  order,  first  preached  the  gospel  in  China,  in  1581.  Matthew 
Ricci,  an  Italian  Jesuit,  was  the  first  missionary  who  obtained  an  intro- 
duction to  the  court,  and  is  justly  regarded  as  the  founder  of  the 
Chinese  mission.  Ricci  proceeded  to  China  in  1583,  but  he  was  not 
introduced  to  the  emperor  until  1601,  when  he  presented  to  him  a  pic- 
ture of  Christ,  and  another  of  the  Virgin,  and  obtained  permission  to 
preach." 

Ricci  and  other  Jesuit  missionaries  obtained  favor  in  China 
on  account  of  their  mathematical  and  scientific  knowledge ; 
one  (Schaal)  was  employed  to  reform  the  Chinese  calendar 
and  astronomy ;  2  churches  were  erected  in  Pekin  ;  and  Chris- 

1  Roman  Catholic  writers  estimate  the  number  of  Christians  put  to  tieatli  in 
Japan  at  nearly  two  millions* 


MISSIONARY   OPERATIONS   AND   SOCIETIES.  367 

tianity  made  considerable  progress.  But  in  1665,  3  Domini- 
cans, 1  Franciscan,  and  21  Jesuits  were  banished  to  Canton, 
leaving  only  4  missionaries  at  court.  The  missionaries,  how- 
ever, afterwards  regained  the  emperor's  favor,  though  the 
erection  of  new  churches  was  for  a  time  forbidden,  and  the 
Chinese  were  warned  not  to  desert  their  ancient  faith.  In 
1692  a  change  occurred,  and  in  1702  a  new  church  was  conse- 
crated and  opened  within  the  palace.  The  building  of  new 
churches  was  again  forbidden  in  1717  ;  a  few  years  afterwards 
the  missionaries  were  tolerated  only  at  Pekin  and  Canton, 
though  the  churches  are  said  to  have  now  numbered  above  300 
and  the  converts  more  than  300,000.  In  1732  the  missiona- 
ries, 30  in  number,  were  banished  to  Macao.  Much  of  the 
time  since  then  the  Roman  Catholic  missionaries  have  been 
able  to  visit  the  converts  only  by  stealth ;  violent  persecutions 
have  not  been  unfrequent ;  and  other  unfavorable  circumstan- 
ces have  occurred  ;  yet  the  mission  has  been  kept  up  for  nearly 
300  years,  and  the  missionaries  have  availed  themselves  of  the 
liberty  accorded  by  recent  treaties  to  push  their  operations 
with  renewed  vigor. 

In  the  17th  century  the  Jesuits  sent  many  missionaries  to 
Hindostan  and  Tonquin ;  and  great  successes  were  reported, 
each  missionary  converting,  it  was  said,  500  to  600  heathen 
yearly  and  in  the  Madura  mission  at  least  1000  a  year ;  but 
the  missionaries  were  accused  of  corrupting  the  Christian  doc- 
trine, and  of  favoring  the  prejudices  of  the  converts  in  the 
morality  taught  and  the  native  ceremonies  allowed.  Both  in 
India  and  China  the  Jesuits  were  involved  in  a  controversy 
with  the  Dominicans  respecting  the  accommodations  to  native 
customs  which  the  Jesuits  allowed  ;  and  the  case  being  decided 
at  Rome  against  the  Jesuits,  the  prosperity  of  their  missions 
declined,  and  the  suppression  of  the  order  crippled  them  still 
more. 

Of  the  missions  of  the  Jesuits  in  America,  the  Penny  Cyclo- 
pedia, after  noticing  the  conflicting  accounts  and  the  difficulty 
of  forming  a  just  estimate,  proceeds  : 


368  MISSIONARY   OPERATIONS   AND   SOCIETIES. 

"It  may   perhaps  be  said  with  truth  that  the  Jesuit  missions   in 
America  did  little  to  develop  the  energy  and  good  qualities  of  the  na- 
tives, although  in  Paraguay,  and  in  Upper  and  Lower  California,  the 
missionaries  were  in  possession  of  all  the  resources  of  the  country,  and 
enjoyed  the  extraordinary  power   which  these  circumstances  conferred. 
.  .  .  Whether  from  ignorance  of  human  nature  or  the  unfitness  of  ec- 
clesiastics to  superintend  the  whole  social  economy  of  a  people,  the  con- 
verted natives  both  of  North  and  South  America  dwindled  under  their 
care  into  the  most  helpless  and  ignorant  of  beings.     The  object  of  the 
experiment  was  to  bring  a  wild  race  to  domesticated  habits,  and  the 
Indians  were  gathered  into  communities  where  they  worked  for  a  com- 
mon stock ;  but  their  independent  character  was  destroyed,  and  nothing 
better  arose  in  its   place.  .  .  .  The  Jesuits  in   the  course  of  about  a 
century  and  a  half,  converted  upwards  of  a  million  of  the  natives  of 
both  Americas.     In  Dr.  Forbes's  '  California,'  compiled  from  original 
sources,  the  process  of  conversion  is  described  as  consisting  of  the  offer 
of  a  mess  of  pottage  and  holy  water ;  the  acceptance  of  the  latter  being 
the   condition  of  the  former  grant,  and  its   reception  a  proof  of  faith. 
Attendance  to  prayers  and  meals  were  the  exterior  evidence  of  con- 
version." 

The  Congregatio  de  Propaganda  Fide  [^congregation  for  pro- 
pagating the  faith] ,  founded  at  Rome  in  1622,  for  the  support  and 
direction  of  foreign  missions,  is  one  of  the  congregations  of  the 
cardinals  (Chap.  V.).  The  celebrated  college  of  the  Propaganda 
for  educating  missionaries,  which  was  added  to  this  congrega- 
tion by  Urban  VIII.  in  1627,  is  noticed  in  the  account  of  Rome 
in  Chapter  I.  "  Towards  the  close  of  the  17th  century,"  says 
the  Penny  Cyclopedia,  "  there  were  not  fewer  than  80  semina- 
ries in  different  parts  of  Europe  which  prepared  and  sent  out 
missionaries."  At  various  times  colleges  have  been  estab- 
lished at  Rome  and  elsewhere  for  the  education  of  natives  of 
particular  countries  to  be  missionaries  to  their  countrymen. 
Of  this  kind  were  the  Greek,  German,  English,  Irish,  Scotch, 
Belgian,  South  American,  and  American  (established  in  1859 
for  the  United  States)  colleges  at  Rome  ;  the  English  college 
at  Rheims  and  Douay ;  the  Chinese  college  at  Naples,  &c. 
There  are  also  seminaries  in  various  missions  for  training  a 


MISSIONARY  OPERATIONS  AND  SOCIETIES.  369 

native  clergy ;  and  some  orders  (Jesuits,  Franciscans,  Domini- 
cans, Lazarists,  Carmelites,  Capuchins,  <fcc.)  are  charged  with 
the  supply  of  missionaries  to  certain  missionary  dioceses.  The 
seminary  of  foreign  missions  at  Paris  has  supplied  a  very  large 
number  of  Roman  Catholic  missionaries  to  China  and  the  coun- 
tries south  of  it.  The  missionary  college  of  All  Hallows,  near 
Dublin  in  Ireland,  is  of  growing  importance,  and  can  accommo- 
date 200  pupils.  Other  sources  of  missionaries  also  exist, 
which  need  not  be  particularly  enumerated. 

The  first  general  society  of  Roman  Catholics  for  the  support 
of  missionaries  was  the  "  Association  for  the  Propagation  of  the 
Faith,"  formed  at  Lyons  in  France,  May  3,  1822,  and  since 
gradually  extended  over  nearly  all  the  countries  in  the  world. 
This  is  the  most  important  of  all  the  Roman  Catholic  missionary 
societies,  and  several  popes  have  warmly  recommended  it  and 
granted  indulgences  to  all  its  members  on  certain  conditions.  It 
is  a  purely  voluntary  society  or  association  ;  it  neither  appoints 
nor  controls  any  missionaries  ;  but  simply  aids  those  sent  out 
by  other  agencies  ;  its  members  contribute  each  one  sou  [= 
nearly  1  cent]  weekly,  and  are  expected  to  repeat  daily  one  Pater- 
noster [=  Lord's  prayer]  and  one  Ave  Maria  [==  Hail  Mary], 
adding  the  invocation,  "  St.  Francis  Xavier,  pray  for  us  ;  "  the 
contributors  in  each  diocese  are  organized  in  sections,  hundreds, 
and  divisions,  every  10  contributors  paying  their  contributions 
to  the  chief  of  their  section,  every  10  of  these  chiefs  to  the 
chief  of  their  hundred,  10  chiefs  of  hundreds  to  the  chief  of 
their  division,  each  chief  appointing  his  10  subordinate  chiefs, 
the  chiefs  of  divisions  constituting  an  administrative  council  for 
each  diocese  and  making  their  returns  to  this  council  at  its 
sittings,  and  the  whole  disbursement  of  funds  being  made  by 
the  superior  councils  at  Paris  and  Lyons.  The  services  of  all 
these  collectors  and  managers  are  gratuitous.  The  association 
publishes  over  200,000  copies  of  the  "  Annals  of  the  Propagation 
of  the  Faith  "  every  2  months,  and  makes  a  yearly  report  of  its 
receipts  and  disbursements.  Its  gross  receipts  were  $4,262  in 

1822;  $57,650  in  1832;  $601,428  in  1842;  $891,025  in  1852  . 
21 


870  MISSIONARY  OPERATIONS  AND    SOCIETIES. 

$940,045  in  1861;  during  the  first  30  years  of  its  existence 
(1822-51)  $8,737,610,  of  which,  just  about  £  ($1,753,883)  was 
sent  to  the  United  States. 

The  "  Association  of  the  Holy  Childhood  of  Jesus "  is  a 
children's  missionary  society,  also  in  France.  Its  object  is  to 
rescue  pagan  children  in  China  and  Anam,  who  are  destined 
to  death,  and  to  give  them  a  Christian  education.  Its  annual 
receipts  have  been  nearly  $200,000. 

The  "  Association  of  St.  Louis  "  was  established  in  France  in 
1859  to  publish  and  circulate  among  Mohammedans  an  Arabic 
paper  ("the  Eagle  of  Paris"),  Roman  Catholic  books,  <fec. 

The  Leopold  Association  was  formed  in  Austria  in  1829  for 
the  support  of  Roman  Catholic  missions  in  North  America. 
Its  annual  receipts  may  have  been  $50,000. 

Other  associations  have  also  been  formed  in  France,  Aus- 
tria, Bavaria,  and  other  countries  of  Europe,  for  supporting 
Roman  Catholic  missions  in  North  America,  Western  Africa, 
Nubia,  Asiatic  Turkey,  Palestine,  <fec. 

Some  of  the  differences  between  Roman  Catholics  and  Prot- 
estants in  regard  to  missions  and  missionary  operations  are 
readily  understood  from  what  has  been  already  said.  The 
direction  of  Roman  Catholic  missions  belongs,  of  course,  to  the 
bishops  and  vicars  apostolic,  who  are  themselves  appointed 
by  the  pope  and  responsible  only  to  him.  And  while  Protest- 
ant societies  send  out  many  married  missionaries  and  support 
families  on  missionary  ground,  the  Roman  Catholics  send 
single  men  or  communities  of  sisters  who  live  on  the  people. 
Roman  Catholic  missions  are  therefore  much  less  expensive 
than  Protestant  in  proportion  to  the  number  of  missionary 
laborers  employed.  Another  grand  difference  between  Roman 
Catholic  and  Protestant  missionaries  is  found  in  the  reliance 
of  the  former  on  baptism  and  other  sacraments  of  the  Church 
for  the  Christianization  of  unbelievers  rather  than  on  the  study 
and  use  of  the  Bible.  This  point  may  be  illustrated  by  some 
extracts  from  missionary  letters  published  in  the  "  Annals  of 


MISSIONARY  OPERATIONS   AND  SOCIETIES.  371 

the  Propagation  of  the  Faith."    A  Roman  Catholic  missionary 
in  India  writes : 

0 

u  To  show  the  Scriptures,  without  long  previous  preparation,  to  a  pa- 
gan, for  the  purpose  of  exciting  him  to  a  spirit  of  inquiry,  or  even  to 
a  desire  of  knowing  the  truth,  is,  in  my  opinion,  an  absurdity.  I  have 
under  my  care  from  7  to  8,000  native  Christians,  and  I  should  be  very 
much  troubled  to  find,  among  them  all,  4  persons  capable  of  understand- 
ing the  sense  of  the  Bible,  or  to  whom  the  simple  text  of  the  Bible 
could  be  of  any  use.  I  have  prepared  for  the  instruction  of  my  numer- 
ous flock  a  little  catechism  of  10  or  12  pages,  in  which  are  explained 
the  principal  truths  of  the  gospel.  It  is  prepared  in  as  simple  and 
clear  a  style  as  possible,  and  I  have  explained  it  many  times  to  my 
assembled  people,  and  yet  the  great  majority  do  not  understand  it  Of 
what  use  could  the  Scriptures  be  to  persons  incapable  of  understanding 
a  little  catechism  of  10  or  12  pages  written  in  the  simplest  style  ?" 

The  apostolic  vicar  of  Su-Tchuen  in  China,  after  reporting 
the  baptism  in  6  years  of  over  112,815  pagan  children  in  dan- 
ger of  death  and  tjie  salvation  of  f  of  these  who  actually  died 
the  same  year  they  were  baptized,  proceeds : 

"  "We  pay  faithful  persons,  men  and  women,  who  are  acquainted 
with  the  diseases  of  children,  to  seek  and  baptize  those  who  are  found 
dangerously  ill.  It  is  easy  to  meet  at  fairs  a  crowd  of  beggars  with 
their  children  in  extreme  distress.  They  may  be  seen  everywhere  in 
the  roads,  at  the  gates  of  the  towns  and  villages,  in  the  most  needy  con- 
dition. Our  male  and  female  baptizers  approach  them  with  soothing, 
compassionate  words,  and  offer  pills  to  the  little  sufferers,  with  expres- 
sions of  the  most  lively  interest  The  parents  willingly  permit  our 
people  to  examine  the  condition  of  their  children,  and  to  sprinkle  on 
their  foreheads  some  drops  of  water,  securing  their  salvation  while 
they  pronounce  the  sacramental  words.  Our  Christian  baptizers  are 
divided  into  2  classes :  those  who  travel  about  seeking  for  children-  in 
danger  of  death  ;  and  those  who  remain  at  their  posts  in  the  towns  and 
villages  and  devote  themselves  to  the  same  work  in  their  respective 
neighborhoods.  I  intend  to  print  some  rules  for  their  direction,  and  to 
stimulate  them  all  in  their  work.  .  .  . 

"  The  expenses  of  a  traveling  baptizer  are  150  francs  [=  $27.90] 
a  year,  including  his  medicines  and  board;  100  francs  Q$18.60]  are. 


372  MISSIONARY  OPERATIONS  AND   SOCIETIES. 

Bufficient  for  a  stationary  male  baptizer  and  80  or  85  francs  [$15  or 
$16]  for  a  female;  and  yet  the  number  of  baptizers  is  so  great  that 
the  whole  expenses  this  year  [1847]  amount  to  10,000  francs"  [= 
$1860]. 

From  the  statistics  of  Canon  Joseph  Ortalda's  work  entitled 
"  Italian  Apostolic  Missionaries  in  the  Foreign  Missions  over 
the  Four  Parts  of  the  World,"  published  at  Turin  in  1864,  and 
quoted  in  the  Civilta  Cattolica  and  in  the  Catholic  World  for 
January,  1866,  are  derived  the  following  statements.  Ortalda 
reckons  2055  Italian  foreign  missionaries,  529  of  them  in 
Europe,  610  in  Asia,  167  in  Africa,  696  in  America,  and  53  in 
Oceanica ;  41  being  bishops,  162  secular  priests,  490  Jesuits, 
447  Capuchins,  368  Minor  Observants  (Franciscans),  and  the 
rest  mostly  monastics  of  nearly  20  different  orders.  Ortalda's 
table  of  Roman  Catholic  Missions  in  Asia  gives  for  the  22 
apostolic  vicariates  and  2  apostolic  prefectures  in  the  empire 
of  China  (including  Hong-Kong)  297  missionaries  and  446,465 
Roman  Catholics ;  for  the  10  apostolic  vicariates  in  Farther 
India,  or  Indo-China,  including  Siam,  Cochin-China,  Tonquin, 
Ac.,  325  missionaries  and  561,000  Catholics  ;  for  the  apostolic 
vicariate  of  Japan  10  missionaries  and  12,000  Roman  Cath- 
olics ;  for  the  20  apostolic  vicariates  in  the  East  Indies,  includ- 
ing Hindostan,  Ceylon,  Ava  and  Pegu,  325  missionaries,  409 
native  priests,  and  994,220  Roman  Catholics  ;  for  the  French 
colonies  in  India,  12  missionaries  and  7,000  Roman  Catholics ; 
for  the  Dutch  colonies  in  India  and  Oceanica,  7  missionaries 
and  11,000  Roman  Catholics  ;  for  Laboan  and  its  vicinity  in 
the  Indian  Archipelago,  6  missionaries  and  3,000  Roman  Cath- 
olics ;  for  2  apostolic  vicariates,  2  apostolic  delegations,  and  1 
apostolic  prefecture  in  Western  Asia  (Persia,  Turkey  and  Ara- 
bia) 182  missionaries  for  235,286  Roman  Catholics  under  their 
charge.  Since  the  date  of  Ortalda's  statistics,  the  number  of 
Roman  Catholic  priests  in  China  has  been  estimated  at  500  (in 
1867).  The  American  Year-Book  for  1869  gives  the  Roman 
Catholic  population  in  China  and  dependencies  as  700,000 ; 
in  Japan,  100,000 ;  in  Hindostan,  Ceylon,  and  Indo-China, 


MISSIONARY  OPERATIONS  AND  SOCIETIES.  373 

1,600,000;  and  in  the  East  India  islands,  2,000,000.  The 
Roman  Catholic  population  of  Africa  is  mostly  in  the  Portu- 
guese, French,  and  British  possessions,  and  is  estimated  at 
over  1,100,000.  But  hardly  any  of  these  estimates  are  thor- 
oughly reliable. 

In  regard  to  the  comparative  success  of  Roman  Catholic  and 
Protestant  missions,  and  their  power  of  changing  the  national 
thoughts  of  countries,  a  recent  Protestant  reviewer  says  that 
the  Roman  Catholics 

"  Count  very  numerous  converts  in  China  and  Tonquin,  but  marked 
success  nowhere  else.  The  national  movements  in  heathen  countries 
are  more  toward  Protestantism  than  Romanism.  The  age  of  Catholic 
colonization  has  passed ;  and  Protestant  colonies  and  missions  are  rap- 
idly supplanting  paganism  in  Southern  and  Western  Africa,  New  Zeal- 
and, and  Australia.  The  Pacific  islands  are  rapidly  becoming  Protest- 
ant Hardly  one  is  Catholic.  Madagascar  is  rapidly  following  their 
example.  India  never  will  be  Catholic,  though  300  years  of  missions 
have  given  that  faiih  every  advantage  till  within  50  years.  The  re- 
ligion of  the  Bible  is  rapidly  permeating  the  native  educated  mind, 
and  with  this  movement  Catholicism  has  little  sympathy." 


CHAPTER   XL 

THE  HOLY  OFFICE  OB  INQUISITION. 

THE  "  Holy  Office,"  says  the  Penny  Cyclopedia,  "  is  the  name 
of  an  ecclesiastical  tribunal  established  in  the  13th  century 
by  popes  Honorius  III.,  Gregory  IX.,  and  Innocent  IV.,  to 
try  heretics,  blasphemers,  apostates,  relapsed  Jews  or  Moham- 
medans, witches  and  wizards,  polygamists,  and  other  persons 
charged  with  infractions  of  the  canons  of  the  Church.  The 
judges  of  this  court  were  called  inquisitors,  whence  the  tribu- 
nal itself  has  been  commonly  styled  the  *  Holy  Inquisition.'  " 
The  punishment  of  heresy  and  the  name  of  inquisitors  were 
not,  indeed,  new.  In  A.D.  325,  the  emperor  Constantino  ban- 
ished the  Arians  and  threatened  death  to  those  who  should 
keep  and  use  the  books  of  Arius.  Constantius,  A.D.  353,  for- 
bade heathen  sacrifices  under  pain  of  death.  The  first  law 
under  the  Christian  emperors  for  punishing  heresy  with  death 
was  set  forth  by  Theodosius  I.  against  the  Manicheans,  &c., 
A.D.  382,  and  Priscillian,  a  Spanish  Gnostic,  was  beheaded  for 
heresy  A.D.  385.  The  trial  and  punishment  in  all  such  cases 
were  left  to  the  civil  magistrate.  In  process  of  time,  however, 
councils  not  only  condemned  certain  doctrines  as  heretical,  but 
sometimes  specified  the  punishments  for  heretics,  Jews,  and 
apostates ;  and  bishops,  after  examining  the  accused,  admon- 
ished them,  if  guilty,  and  then  handed  them  over,  if  obstinate, 
to  the  secular  courts. 

Pope  Innocent  III.,  who  considered  heresy  the  deadliest  of 
sins,  sent  2  legates  with  the  title  of  "  inquisitors "  into  the 
south  of  France,  to  extirpate  the  heresy  of  the  Albigenses  (see 


THE   HOLY  OFFICE  OB  INQUISITION.  375 

Chap.  XII.).  These  legates,  by  the  pope's  authority,  held  their 
own  court,  summoned  before  it  suspected  heretics,  tried,  con- 
demned, and  punished  them  even  with  death.  In  1206,  Doin- 
inic  de  Guzman,  founder  of  the  Dominicans,  was  associated 
with  them  and  became  one  of  their  most  zealous  agents.  But 
this  was  only  a  local  and  temporary  commission. 

In  1215  the  4th  council  of  the  Lateran  enacted  new  and 
severe  canons  against  heretics,  and  made  it  the  chief  business 
of  the  bishops'  synodal  tribunals  to  search  out  and  punish  here- 
tics. Pope  Honorius  III.  issued  new  provisions  against  heretics, 
which  were  enforced  by  the  emperor  Frederic  II.  in  1224,  con- 
demning impenitent  heretics  to  death,  and  penitent  ones  to  per- 
petual imprisonment.  The  council  of  Toulouse,  in  which  a 
papal  legate  presided,  ordered  in  1229  the  establishment  of  a 
board  of  inquisitors  in  every  city,  composed  of  a  clergyman  and 
3  laymen.  But  as  many  bishops  were  accused  of  remissness  or 
partiality,  pope  Gregory  IX.  in  1232  and  1233  altered  the  in- 
stitution, and  established  in  Germany,  Aragon,  Southern  France, 
Lombardy,  &c.,  inquisitors'  courts  or  "inquisitorial  missions,'* 
appointing  generally  Dominican  monks  as  inquisitors.  Says 
the  Penny  Cyclopedia : 

"The  Inquisition  was  introduced  into  Rome  as  well  as  other  parts 
of  Italy  by  Gregory  IX.,  and  intrusted  to  the  Dominicans,  but  it  was  a 
long  time  before  it  was  established  as  a  distinct  and  permanent  court. 
Inquisitors  were  appointed  by  the  pope  on  particular  occasions,  who 
visited  the  various  provinces  and  towns,  proclaiming  to  all  persons  the 
obligation  they  were  under  of  informing  against  those  whom  they  knew 
or  suspected  of  being  heretics,  under  pain  of  excommunication.  At  the 
same  time  they  also  made  it  known  that  all  persons  guilty  of  heresy 
who  came  of  themselves  before  the  inquisitor  within  a  certain  fixed 
period,  and  accused  themselves  and  professed  repentance,  should  receive 
absolution  and  be  only  subject  to  a  canonical  penance.  These  penan- 
ces were  public,  humiliating,  and  very  severe,  as  may  be  seen  by  a  let- 
ter of  St.  Dominic  concerning  a  heretic  whom  he  had  converted,  by  the 
acts  of  the  council  of  Beziers,  A.D.  1233,  and  of  the  council  of  Tarra- 
cona  in  1242.  After  the  expiration  of  the  period  of  grace,  the  inquisitor 


376  THE  HOLY  OFFICE  OB  INQUISITION. 

proceeded  ex-officio  against  those  who  were  denounced,  the  name  of 
the  informer  being  kept  secret :  he  examined  witnesses  privately  in 
presence  of  a  notary  and  2  priests,  and  having  taken  down  the  evi- 
dence in  writing,  he  read  it  over  to  the  witnesses, l  who  were  asked 
whether  they  confirmed  what  had  been  read.  If  there  appeared  to  he 
sufficient  grounds  for  proceeding  against  the  accused,  the  inquisitor  or- 
dered his  arrest  by  the  municipal  officers,  and  he  was  taken  to  the 
convent  of  the  Dominicans,  if  there  was  one  in  the  town,  or  to  the 
prison  of  the  ecclesiastical  court.  He  was  then  interrogated  by  the 
inquisitor,  and  his  answers  might  be  used  afterwards  as  evidence 
against  him.  If  the  accused  denied  the  charge  of  heresy,  he  was  sup- 
plied with  a  copy  of  the  instruction  and  depositions,  but  without  the 
names  of  the  accuser  and  witnesses,  and  with  the  omission  of  such  cir- 
cumstances as  might  discover  them.  The  accused  having  made  his 
answer  or  defense,  which  was  taken  down  in  writing,  if  he  denied  the 
charges,  the  inquisitor,  together  with  the  bishop  of  the  diocese  or  his 
delegate,  if  they  thought  proper,  ordered  him  to  be  put  to  the  torture  a 
in  order  to  obtain  his  confession.  The  torture  might  be  repeated  3 
times,  but  it  was  afterwards  ordered  to  be  applied  only  once ;  this  regu- 
lation however  was  often  evaded  by  suspending  the  torments  and  then 
resuming  them,  and  considering  the  whole  as  one  torture.  If  in  the 
end  there  were  not  sufficient  grounds  for  the  conviction  of  the  prisoner, 
he  was  declared  to  be  'suspected  of  lieresy,'  was  obliged  to  make  a 
public  abjuration  of  all  heresies,  and  was  subject  to  certain  penalties, 
according  to  the  nature  of  the  case.  If  the  accused  was  convicted  of 
heresy,  but  professed  his  repentance,  he  was  condemned  to  prison  for 
life,  a  penalty  which  however  might  be  mitigated  by  the  inquisitor. 
But  if  he  was  a  '  relapsed,"  that  is  to  say,  had  been  tried  before,  and 
found  guilty,  or  only  strongly  suspected,  there  was  no  mercy  for  him ; 


1  The  councils  of  B6ziers  and  Narbonne,  and  pope  Innocent  IV.,  allowed  crim- 
inals and  infamous  persons  and  accomplices  to  be  witnesses,  and  conviction  of  here- 
sy to  be  effected  by  their  testimony. 

8  According  to  the  Penny  Cyclopedia,  the  first  trace  of  any  ecclesiastical  sanction 
of  the  use  of  torture,  even  in  the  case  of  heresy  or  apostasy,  is  found  in  a  decree  of 
pope  Innocent  IV,.  in  1252;  and  this  decree  does  not  authorize  the  inquisitors  to 
use  it,  but  calls  on  civil  magistrates  to  press  offenders  to  confession  against  them- 
selves and  others  by  torture ;  but  subsequently  the  necessity  for  secrecy  in  the  pro- 
ceedings of  the  inquisition  led  to  the  use  of  torture  by  the  inquisitors  themselves. 


THE   HOLY  OFFICE  OB  INQUISITION.  377 

he  was  '  relaxatus,'  that  is  to  say,  given  over  to  the  lay  magistrate,  who, 
according  to  the  civil  and  canon  laws,  was  bound  to  put  him  to  death 
upon  the  sentence  of  the  inquisitor  which  declared  him  a  heretic.  The 
only  favor  shown  to  the  relapsed  heretic  who  confessed  and  abjured  his 
guilt  was,  to  be  strangled  before  he  was  burnt  If  the  convicted  here- 
tic was  not  relapsed,  but  impenitent,  a  respite  of  the  sentence  was 
granted  in  order  to  effect  his  conversion,  and  if  he  at  la<t  abjured,  his 
life  was  spared,  and  he  was  sentenced  to  perpetual  imprisonment  If 
he  persisted  in  his  impenitence,  he  was  publicly  burned  alive.  Such 
were  the  principal  characteristics  of  the  old  or  delegated  Inquisition  as 
it  existed  from  the  13th  century  to  the  latter  part  of  the  loth,  and  the 
regulations  of  which  are  found  in  the  '  Dlrectorium  Inquisitorum' 
[=  Directory  of  Inquisitors]  of  Friar  Nicholas  Eymeric,  a  native  of 
Catalonia,  and  a  Dominican  monk  of  the  1 4th  century,  who  held  the 
office  of  chief  inquisitor  hi  Aragon  for  42  years." 

In  the  15th  century  the  Inquisition  had  nearly  fallen  into 
disuse  in  Aragon  from  the  extermination  of  the  heretics  who 
had  occasioned  its  introduction ;  but  it  had  not  yet  taken 
permanent  root  in  Castile  and  Leon  and  Portugal.  What 
is  called  the  "  Modern  or  Spanish  Inquisition "  was  intro- 
duced into  Spain  in  1480.  Alfonso  de  Hodeja,  Dominican 
prior  in  Seville,  and  Friar  Philip  de  Barberis,  inquisitor  in 
Sicily,  had  suggested  to  Ferdinand  and  Isabella  in  1477  the 
establishment  of  the  Inquisition  in  Spain  for  punishing  those 
Christians  who  secretly  relapsed  to  Judaism.  Isabella  hes- 
itated ;  but  means  were  found  to  alarm  her  conscience ;  and 
she  solicited  and  obtained  in  1478  a  papal  bull  authorizing 
Ferdinand  and  Isabella  "  to  appoint  2  or  3  bishops  or  other 
dignitaries  of  the  church,  aged  at  least  40  years,  of  irre- 
proachable character,  graduates  in  theology  and  the  canon 
law,  who  were  to  be  commissioned  to  seek  after  and  discover, 
throughout  the  dominions  of  the  Spanish  sovereigns,  all  apos- 
tates, heretics,  and  their  abettors,  with  full  power  to  proceed 
against  them  according  to  law  and  custom."  After  the  execu- 
tion of  the  bull  had  been  suspended  for  2  years  by  Isabella, 
the  sovereigns  appointed  two  Dominicans  as  inquisitors,  with 
an  assessor  and  a  fiscal  attorney.  Of  the  commencement  of 


378  THE  HOLY  OFFICE  OR  INQUISITION. 

their  work  the  Penny  Cyclopedia  thus  speaks,  a  principal  au- 
thority being  the  Jesuit  Mariana's  History  of  Spain  : 

"  The  inquisitors  established  their  court  in  the  Dominican  convent 
of  St.  Paul  of  Seville,  whence,  on  the  2d  of  January,  1481,  they  is- 
sued their  first  edict,  by  which  they  ordered  the  arrest  of  several  new 
Christians,  as  they  were  styled  [=  converts  from  Judaism  or  their 
children],  who  were  strongly  suspected  of  heresy,  and  the  sequestra- 
tion of  their  property,  denouncing  the  pain  of  excommunication  against 
those  who  favored  or  abetted  them.  The  number  of  prisoners  soon  be- 
became  *o  great,  that  the  Dominican  convent  not  being  large  enough  to 
contain  them,  the  court  was  removed  to  the  castle  of  Triana,  in  a  suburb 
of  Seville.  The  inquisitors  issued  another  edict,  by  which  they  ordered 
every  person,  under  pain  of  mortal  sin  and  excommunication,  to  inform 
against  those  who  had  relapsed  into  the  Jewish  faith  or  rites,  or  who 
gave  reason  for  suspecting  them  of  being  relapsed,  specifying  numer- 
ous indications  by  which  they  might  be  known.  Sentences  of  death 
soon  followed;  and  in  the  course  of  that  year,  1481,  298  '  new  Chris- 
tians *  were  burnt  alive  in  the  city  of  Seville,  2,000  in  other  parts  of 
Andalusia,  and  17,000  were  subjected  to  various  penalties.  The  prop- 
erty of  those  who  were  executed,  which  was  considerable,  was  confis- 
cated." 

The  terror  excited  by  these  executions  caused  a  vast  number 
of '  new  Christians '  to  emigrate  ;  some,  condemned  as  contuma- 
cious, appealed  to  the  pope,  who  revoked  the  authority  previously 
given  to  the  sovereigns  to  appoint  other  inquisitors,  recommend- 
ed mildness  and  moderation,  and  appointed  Thomas  de  Torque- 
mada inquisitor-general  of  the  kingdoms  of  Castile  and  Ara- 
gon,  with  full  jurisdiction  over  all  inquisitors  in  Spain  and  its 
dependencies.  Torquemada  chose  2  jurists  as  his  assessors 
and  councilors,  and  created  4  subordinate  courts,  at  Seville, 
Cordova,  Jaen,  and  Villa  Real  (afterwards  at  Toledo).  The 
organic  laws  or  "  instructions "  of  the  new  tribunal  were 
framed  by  Torquemada  and  his  assessors  and  promulgated  in 
1484 ;  new  articles  were  added  in  1488  and  1498 ;  and  the 
inquisitor-general  Valdez  in  1561  compiled  a  new  series  of  or- 
dinances which  regulated  ever  after  the  practice  and  proceed- 


THE  HOLY  OFFICE  OB  INQUISITION.  379 

ings  of  the  Spanish  Inquisition.     Tho  Penny  Cyclopedia  says 
of  these  : 

"  They  are  substantially  the  same  as  those  already  noticed  as  being 
in  practice  by  the  old  Inquisition,  but  are  more  minute  and  rather  more 
unfavorable  to  the  accused.  By  the  old  practice,  for  instance,  the 
names  of  the  witnesses  for  the  prosecution  were  in  many  cases  com- 
municated to  the  accused,  to  whom  they  were  of  great  use  for  his 
defense.  Confiscation  of  the  property  of  those  who  were  condemned 
was  not  generally  enforced  under  the  old  practice,  and  this  was  more 
particularly  the  case  in  the  kingdom  of  Aragon Another  im- 
portant characteristic  of  the  new  Spanish  Inquisition  was  its  compact 
organization  and  independence  of  all  other  authorities.  The  inquisitor- 
general  was  appointed  for  life;  he  was  proposed  by  the  king  and  ap- 
proved by  the  pope.  He  appointed  all  other  inqui-itors  under  him,  as 
well  as  visitors  and  other  agents.  He  had  full  and  discretionary  power 
by  the  papal  bulls  in  all  matters  of  heresy.  The  grand  inquisitor, 
being  thus  placed  as  a  distinct  power  between  the  king  and  the  pope, 
was  in  reality  independent  of  both." 

An  instance  of  this  independence  is  the  case  of  Carranza, 
archbishop  of  Toledo,  who  had  attended  the  emperor  Charles 
V.  in  his  last  moments,  and  who,  in  spite  of  all  the  influence  of 
the  pope  and  of  the  prelates  at  the  council  of  Trent,  was  con- 
fined in  the  dungeons  of  the  Spanish  Inquisition  7  years,  and 
finally,  after  pope  Gregory  XIII.  had  been  induced  reluctantly 
to  declare  that  the  archbishop  was  strongly  suspected  of  be- 
lieving 16  propositions  qualified  as  Lutheran,  was  sentenced  to 
5  years'  imprisonment  in  a  Dominican  convent  and  other  pen- 
ances. The  archbishop  soon  after  died  in  the  convent  at 
Rome  where  he  was  detained,  after  solemnly  declaring  in  the 
presence  of  several  witnesses  "  that  he  had  never  fallen  into 
the  errors  with  which  he  had  been  charged ;  that  his  expressions 
had  been  distorted  into  a  meaning  totally  different  from  his ; 
that  he  however  humbly  submitted  to  the  judgment  pronounced 
by  the  sovereign  pontiff,  and  heartily  forgave  all  those  who  had 
taken  part  against  him  in  the  trial,  and  would  pray  for  them 
before  the  throne  of  grace."  In  his  epitaph  pope  Gregory 


380  THE   HOLY  OFFICE   OR  INQUISITION. 

XIII.  had  him  described  as  a  prelate  "  illustrious  for  his  birth, 
his  life,  his  doctrine,  his  preaching,  and  his  charity." 

The  "  Congregation  of  the  Holy  Office"  (see  Chapter  V.), 
founded  at  Rome  in  1543  by  pope  Paul  III.,  consisted  at  first  of 
6  cardinals,  styled  "  inquisitors-general  of  the  faith,"  who  had 
the  superintendence  over  all  other  inquisitors,  and  full  author- 
ity to  proceed,  without  the  concurrence  of  the  bishops,  against 
all  heretics  or  persons  suspected  of  heresy,  to  punish  them, 
confiscate  their  property,  degrade  and  deliver  to  the  secular 
courts  all  clerical  offenders,  call  in  if  necessary  the  assistance 
of  the  secular  arm,  appoint  inquisitors  and  other  officials,  and 
hear  and  decide  appeals  from  other  inquisitors,  but  without 
interfering  with  the  privileges  of  the  Spanish  Inquisition  as 
then  established.  In  1564  popes  Pius  IV.  and  V.  confirmed 
and  extended  the  powers  of  the  Roman  Inquisition,  which 
were  however  resisted  in  France.  Pope  Sixtus  V.,  in  1588, 
made  the  "  Holy  Roman  and  Universal  Inquisition  "  one  of  his 
15  congregations,  to  consist  of  12  cardinals  with  several  pre- 
lates as  assessors,  several  monks  as  consultors,  and  clergymen 
and  lawyers  styled  "  qualificators,"  who  prepared  the  cases. 

The  Inquisition  as  established  in  Italy  in  the  16th  century, 
was  generally  very  different  from  the  Spanish  Inquisition. 
The  inquisitors,  except  in  Sicily,  were  instructed  to  proceed 
according  to  the  usual  form  of  the  ecclesiastical  courts ;  the 
depositions  and  names  of  the  witnesses  were  to  be  communi- 
cated to  the  accused ;  sentence  of  condemnation  was  not  ac- 
companied by  confiscation,  and  was  subject  to  the  sanction  of 
the  temporal  sovereign.  Among  the  Neapolitans  cases  of 
heresy  were  tried,  as  before,  by  the  bishops'  courts.  Sicily 
alone,  as  an  old  dependency  of  Aragon,  received  the  Spanish 
Inquisition.  Venice  had  a  political  state  Inquisition,  but  the 
ecclesiastical  Inquisition  was  subject  to  many  checks  and  its 
victims  were  put  to  death  by  drowning. 

The  Inquisition  was  abolished  in  several  of  the  Italian 
states  about  a  century  ago :  it  was  abolished  by  Napoleon  in 
1808  throughout  Italy ;  and  was  reestablished  in  the  States  of 


THE   HOLY  OFFICE  OB  INQUISITION.  381 

the  Church  in  1814,  and  in  Tuscany  and  Sardinia  in  1833  ;  and 
it  was  finally  deprived  of  its  power  in  Sardinia  in  1848,  and  in 
the  rest  of  Italy  as  the  free  institutions  of  Sardinia  were  ex- 
tended in  1859  and  1870. 

In  February,  1849,  the  Inquisition  at  Rome,  which  has  been 
styled  "  the  mildest  of  all  tribunals  of  this  nature,"  was  sup- 
pressed under  the  short-lived  Roman  Republic  ;  but  in  June, 
1849,  it  was  reestablished  under  Pius  IX.  in  an  apartment  at 
the  Vatican.  Dr.  De  Sanctis,  who  had  been  for  10  years  a 
qualificator  of  this  Inquisition,  has  given  a  description  of  the 
palace  of  the  Inquisition  and  of  its  contents,  as  these  appeared 
when  they  were  thrown  open  to  the  public  in  April,  1849. 
From  the  description  published  in  his  book, "  Rome,  Christian 
and  Papal,"  the  following  account  is  abridged. 

This  palace,  situated  near  the  Vatican,  and  entered  by  iron  gates, 
was  composed  of  2  rectangles  united  by  a  trapezium,  the  first  rectangle 
for  the  use  of  the  inquisitors  and  other  officers,  the  second  for  the 
prisoners.  In  the  1st  story,  an  immense  hall  led  to  two  large  and 
commodious  apartments  for  the  father  commissary  and  the  assessor; 
then  came  the  hall  of  the  tribunal,  with  the  colossal  arms  of  Pius  V. 
(its  builder)  at  one  end,  a  large  arm-chair  surmounted  by  a  huge  cru- 
cifix, for  the  father  commissary,  an  elliptical  table  and  20  chairs  for 
the  consultors,  and  a  picture  of  St.  Dominic ;  next  were  the  archives, 
not  to  be  entered,  according  to  an  inscription  over  the  door,  under  pen- 
alty of  excommunication.  The  "  chancery,"  or  1st  part  of  the  archives, 
contained  tables  and  writing  materials  and  the  records  of  all  the  mod- 
ern trials  since  the  middle  of  the  18th  century.  The  library,  or  2d 
part,  contained  all  the  correspondence  of  the  Holy  Office,  all  works 
in  any  language  which  praised  the  Inquisition,  a  complete  collection 
of  the  works  of  the  Italian  reformers,  and  manuscripts  found  in  the 
possession  of  heretical  priests  who  were  imprisoned  or  deprived  of 
their  property  by  the  censor.  The  3d  part  contained  the  ancient  pro- 
ceedings from  the  time  of  Pius  V.,  as  the  famous  trials  of  Pasquali, 
of  Paleario,  of  Carnesecchi  and  of  many  others  burned  in  Rome,  the 
plans  for  the  Valteline  massacres  (of  the  Waldenses  in  1620),  the  doc- 
uments of  the  Gunpowder  Plot  of  England  (1605),  of  the  St.  Bar- 
tholomew massacre  in  France,  &c.  Beyond  the  Archives,  a  trap  in 


382  THE   HOLY  OFFICE  OE  INQUISITION. 

the  floor  of  the  room  occupied  by  one  of  the  father  "  companions  "  led 
down  by  a  stair-case  to  a  recent  opening  made  in  the  wall  by  order  of 
the  republican  government,  and  this  ended  in  a  subterranean  cavity 
like  a  sepulchre,  with  the  earth  on  its  bottom  black  and  spongy,  and 
on  one  side  heaped  up,  covering  half-buried  human  skeletons. — In  the 
middle  of  the  2d  rectangle,  where  the  prisons  were,  was  a  dark  and 
damp  court-yard,  and  all  around  it  were  small  gates  with  bars  of  iron, 
showing  where  were  the  old  dungeonsr  little,  low,  damp  cells,  hardly 
large  enough  to  contain  one  person.  Below  these  cells  were  subter- 
ranean passages,  fo?med  by  the  ruins  of  Nero's  ancient  circus,  in  one 
of  which  still  existed  about  30  steps  of  a  stone  stair-case,  which  those 
whom  the  Inquisition  condemned  to  die  by  being  walled  up  had  to  de- 
scend. These  victims,  as  the  skeletons  found  at  the  bottom  showed, 
had  their  hands  bound  behind  their  backs,  and  were  buried  up  to  their 
shoulders  in  earth  mixed  with  lime  ;  then  the  opening  was  walled  up, 
and  they  were  left  to  die  by  starvation.  In  another  small  and  worse 
court-yard  were  60  very  small  dungeons  in  3  stories,  each  dungeon 
having  an  enormous  iron  ring  fastened  to  the  wall  or  to  the  pavement, 
and  used  for  clasping  the  prisoner's  waist.  In  the  center  of  one  of 
these  dungeons  was  a  large  stone  covering  a  hole  in  which  many  skel- 
etons were  seen,  but  whether  they  were  buried  dead  or  alive  was  not 
known.  Some  of  the  half- effaced  inscriptions  on  these  prison-walls 
were : — "  The  Lord  is  my  shepherd  ;  I  shall  not  want : "  "  The  caprice 
and  cruelty  of  man  shall  never  separate  me  from  thy  Church,  O  Christ, 
my  only  hope  : "  "  Blessed  are  they  which  are  persecuted  for  righteous- 
ness* sake,  for  theirs  is  the  kingdom  of  heaven." — The  modern  prisons 
were  narrow  cells  in  2  compartments,  separated  by  a  long  and  narrow 
corridor.  On  each  door  was  placed  a  crucifix,  but  the  Savior's  face  was 
represented  as  menacing  and  ferocious.  In  each  dungeon  was  written 
in  large  letters  a  threatening  passage  from  the  Bible,  as, "  Set  thou  a 
wicked  man  over  him,  and  let  Satan  stand  at  his  right  hand ;  "  "Cursed 
shalt  thou  be  when  thou  comest  in,  and  cursed  shalt  thou  be  when  thou 
goest  out,"  &c.  The  ancient  hall  of  torture '  was  under  ground  and 
approached  by  a  narrow  stone  stair-case.  There  was  still  "  fastened 
into  the  wall  an  iron  hook  which  sustained  the  axis  of  the  wheel,  and 
in  the  center  was  a  square  stone,  in  which  a  post  was  fixed,  which 

1  "Pius  VII.,  after  his  restoration  [in  1814],  is  said  to  have  abolished  the  use 
of  the  torture,"  says  the  Penny  Cyclopedia. 


THE  HOLT  OFFICE  OH  INQUISITION.  383 

served  for  torture  by  means  of  a  rope.  Iron  rings  fixed  in  the  dome 
showed  the  means  of  other  tortures.  A  large  chimney-place  in  one  of 
the  angles  of  the  room  indicated  the  place  of  torture  by  fire.  But 
lately  this  chamber  had  been  converted  into  the  wine  cellar  of  the  rev- 
erend father-inquisitor.  At  the  side  of  this  cellar  the  republican  gov- 
ernment had  had  a  wall  torn  down,  which,  although  painted  gray  and 
in  such  a  manner  as  to  appear  ancient,  yet,  its  mortar  having  been  ex- 
amined by  masons,  was  recognized  to  be  of  very  recent  construction. 
This  opening  conducted  into  a  high  room  where  there  were  2  large 
ovens,  made  in  the  form  of  hives,  and  these  ovens  were  filled  with  cal- 
cined bones.  When  the  inquisition  could  no  longer  burn  its  victims  in 
public,  they  were  burned  secretly  in  these  ovens." 

Shoberl,  who  draws  his  materials  from  Catholic  writers, 
gives  the  following  description  of  the  3  kinds  of  torture, — by 
the  rope,  by  water,  and  by  fire, — commonly  used  by  the  Inqui- 
sition to  extort  confessions  from  an  accused  or  suspected  per- 
son : 

"  The  first,  called  squassation,  consisted  in  tying  back  the  arms  by 
a  cord,  fastening  weights  to  bis  feet,  and  drawing  him  up  to  the  full 
height  of  the  place  by  means  of  a  pulley.  Having  been  kept  sus- 
pended for  some  time,  he  was  suddenly  let  down  with  a  jerk  to  within 
a  little  distance  of  the  floor,  and  with  repeated  shocks  all  his  joints 
were  dislocated ;  for  this  species  of  torture  was  continued  for  an  hour 
and  sometimes  longer,  according  to  the  pleasure  of  the  inquisitors  pres- 
ent, and  to  what  the  strength  of  the  sufferer  seemed  capable  of  enduring. 
If  this  torture  was  not  sufficient  to  overcome  him,  that  of  water  was 
resorted  to.  He  was  obliged  to  swallow  a  great  quantity,  and  then 
laid  in  a  wooden  trough,  provided  with  a  lid  that  might  be  pressed 
down  as  tight  as  the  operators  pleased.  Across  the  trough  was  a  bar, 
on  which  the  sufferer's  back  rested,  and  by  which  the  spine  was  broken. 
The  torture  by  fire  was  equally  painful.  A  very  brisk  fire  was  made ; 
and,  the  prisoner  being  extended  on  the  ground,  the  soles  of  his  feet 
•were  rubbed  with  lard  or  some  other  combustible  matter,  and  placed 
close  to  the  fire,  till  the  agony  extorted  from  him  such  a  confession  as 
his  tormentors  required.  Not  satisfied  with  their  success,  the  judges 
doomed  their  miserable  victims  to  the  torture  a  second  time,  to  make 
them  own  the  motive  or  intention  for  the  actions  which  they  acknowl- 


384  THE  HOLY  OFFICE  OR  INQUISITION. 

elged  to  have  committed ;  and  a  third  time,  to  force  them  to  reveal 
their  accomplices  or  abettors." 

The  Auto-da-Ft  or  Auto-de-FS  (=  Act  of  Faith)  was  the 
public  and  solemn  reading  of  extracts  from  the  trials  before 
the  court  of  the  Inquisition,  and  of  the  sentences  pronounced 
by  the  judges  of  that  tribunal.  The  Auto  da  FS  properly  ended 
with  the  transfer  of  the  offenders  to  the  secular  authority  for 
the  execution  of  the  sentences ;  but  it  is  popularly  applied  to 
the  execution  of  the  sentences,  particularly  by  burning.  The 
clearing  of  the  prisons  of  the  Inquisition,  which  is  implied  in 
the  public  and  general  act,  took  place  in  Spain,  Portugal,  <fec., 
at  the  accession  or  marriage  of  a  king,  birth  of  an  heir  appar- 
ent, &c.  Similar  solemnities  on  a  smaller  scale  occurred  every 
year  on  the  Friday  before  Good  Friday.  The  general  descrip- 
tion of  an  Auto  da  F6  is  thus  given  by  Shoberl : 

"  By  daybreak,  the  tolling  of  the  great  bell  of  the  cathedral  summoned 
the  faithful  to  the  horrid   tragedy.     Persons  of  the  highest  distinction 
eagerly  offered  their  services  to  escort  the  victims ;  and  grandees  were 
often  seen  assuming  the  character  of  familiars  [^servants  and  spies]  of 
the  Inquisition.     The  Dominicans,  with  the  standard  of  the  execrable 
tribunal,  opened  the  procession.    The  condemned  walked  barefoot,  with 
a  pointed  cap  on  their  heads,  and  dressed  in  a  san-benito,  a  yellow  frock 
with  a  cross  on  the  breast  and  on   the  back,  and  covered  with  painted 
representations  of  the  faces  of  fiends.     The  penitents,  on  whom  some 
penance  only  was  imposed,  came  first,  and  after  the  cross,  which  was 
borne  behind  them,  followed  such  as  were  doomed  to  die.     Effigies  of 
persons  who  had  escaped,  and  the  remains  of  the  dead  that  had  incur- 
red condemnation,  appeared  in  the  fearful  procession  lying  in  black 
coffins,  on  which  were  painted  flames  and   infernal  figures  ;  and  it  was 
closed  by  priests  and  monks.     Passing  through  the  principal  streets  of 
the  city  to  the  cathedral,  a   sermon  was  preached,  and  their  sentence 
read  to  the  delinquents,  each  of  them  standing  meanwhile,  with  an  ex- 
tinguished taper  in  his  hand,  before  a  crucifix.  A  servant  of  the  Inquis- 
ition then  smote   them  on  the  breast  with  his  hand,  to  signify  that  the 
tribunal  had  ceased  to  have   any   power  over  them.     The  condemned 
were  then  delivered  up  to  an  officer  of  the  civil  authority,  and  soon 
afterwards  conducted  to  the  place  of  execution.      Each  was  asked 


THE   HOLY  OFFICE  OR  INQUISITION.  385 

in  what  faith  he  would  die  ;  if  he  said,  '  in  the  Catholic,'  he  was  strangled 
before  he  was  burned ;  the  others,  who  persisted  in  their  opinions,  were 
consigned  alive  to  the  flames.  These  Autos  da  Fi,  of*  which  the  pro- 
fessed historians  of  the  Inquisition  give  such  harrowing  details  as  thrill 
the  blood  with  horror,  the  people  of  both  sexes  and  all  ages  thronged 
to  witness  with  transports  of  satisfaction  and  joy  surpassing  those  dis- 
played on  any  other  occasion.  Even  kings  deemed  it  a  meritorious  act 
to  attend  those  cruel  exhibitions,  with  their  whole  court,  and  to  feast 
their  eyes  on  the  torments  of  the  wretched  sufferers." 

At  a  general  Auto  da  F6  held  at  Madrid,  on  Sunday,  June  30, 
1680,  by  request  of  king  Charles  II.,  and  minutely  described  by 
Olmo,  an  officer  of  the  Inquisition,  who  was  present,  there  were 
55  condemned  to  the  fire,  of  whom  21  were  present  in  person, 
and  34  in  effigy.  The  ceremony,  including  the  procession, 
mass,  sermon,  reading  of  extracts  from  the  processes  and  sen- 
tences of  all  the  condemned,  and  absolution  of  those  who  had 
repented,  lasted  from  7  A.M.  till  9  P.M.,  while  the  burning 
lasted  from  4  P.M.  till  9  1-2  A.M.  of  Monday.  The  Autos  da 
FS  became  very  rare  in  Spain  in  the  18th  century.  The  last 
person  burnt  by  the  sentence  of  the  Inquisition  in  Spain  was  a 
woman  accused  of  having  made  a  contract  with  the  devil.  She 
was  burnt  at  Seville,  Nov.  7,  1781.  The  Spanish  Inquisition 
was  suppressed  by  Napoleon's  decree  in  1808  in  the  parts  occu- 
pied by  the  French,  and  in  1813  by  the  Cortes  ;  it  was  reestab- 
lished by  Ferdinand  VII.  in  1814,  and  again  suppressed  by  the 
Cortes  in  1820  ;  reestablished  under  Ferdinand  in  1825-6  ; 
again  abolished  in  1834,  and  its  property  confiscated  in  1835 
to  pay  the  public  debt.  Col.  Lemanouski  and  his  French 
troops,  who  destroyed  the  Inquisition  near  Madrid  in  1809, 
found  in  its  dungeons,  notwithstanding  the  previous  disclaimers 
of  the  holy  fathers,  not  only  decaying  and  decayed  bodies  still 
chained,  but  also,  as  he  says, "  the  living  sufferer  of  every  age 
and  of  both  sexes,  from  the  young  man  and  maiden  to  those 
of  threescore  and  ten  years,  all  as  naked  as  when  they  were 
born  into  the  world,"  and  "  the  instruments  of  torture,  of  every 
kind  which  the  ingenuity  of  men  or  devils  could  invent." 
25 


886  THE  HOLY  OFFICE   OB  INQUISITION. 

The  Spanish  Inquisition  was  introduced  into  Sicily  and  Sar- 
dinia as  well  as  the  Spanish  colonies  in  America,  and  the  tri- 
bunals of  Lima,  Carthagena,  and  Mexico  in  America  rivaled 
those  of  Spain  itself  in  severity.  It  was  established  in  Portu- 
gal in  1557  with  nearly  the  same  organization  as  in  Spain  ;  but 
its  power  was  broken  a  century  ago,  and  it  was  abolished  about 
50  years  ago  in  Portugal  and  its  dependencies,  including  Brazil 
and  Goa.  The  Inquisition  of  Goa  in  the  East  Indies  was  long 
famous  for  its  power  and  severity. 

Llorente,  who  had  been  secretary-general  of  the  Spanish  In- 
quisition, and  had  at  his  disposal  all  its  papers,  wrote  its  his- 
tory after  it  was  suppressed  in  1808  by  the  French.  Modern 
Catholic  writers  have  contested  the  accuracy  of  his  citations 
from  the  documents  of  the  Inquisition ;  but  Protestant  histori- 
ans generally  regard  his  authority  in  this  respect  as  unshaken. 
He  estimated  the  number  burned  alive  in  Spain  under  Torque- 
mada  (inquisitor-general,  1483-98)  at  8,800;  under  Deza  (in- 
quisitor-general, 1499-1506)  at  1,664 ;  under  cardinal  Ximenes 
(inquisitor-general,  1507-17)  at  2,536 ;  from  1483  to  1808 
(325  years)  at  31,912.  He  estimated  that  17,659  were  burned 
in  effigy,  and  291,450  subjected  to  rigorous  pains  and  penances, 
as  imprisonment,  galley-slavery,  &c.,  during  those  325 
years  in  Spain.  The  number  of  the  victims  of  the  Inquisition 
in  the  Spanish  and  Portuguese  colonies,  and  in  Portugal,  Sicily, 
Sardinia,  and  other  parts  of  Europe  can  not  be  ascertained. 

The  Inquisition  is  by  no  means  destitute  of  defenders  and 
advocates  in  the  19th  century.  A  Protestant  missionary  in 
Italy  in  1853  wrote  thus  ; 

"  If  I  had  not  seen,  with  my  own  eyes,  articles  from  the  Tablet  [of 
London.],  the  Univers  [of  Paris],  the  Cattolico  of  Genoa,  the  Armenia^ 
and  Campana  of  Turin,  the  Courier  des  Alpes,  and  the  Echo  du  Mont 
Blanc  of  Savoy,  and  a  Roman  Catholic  Journal  of  Milan,  I  could  not 
have  believed  how  warm  and  unanimous  the  Roman  Catholic  prelates 
and  their  supporters  are  for  the  formal  reestablishment  of  the  Inquisition, 
and  how  sanguine  they  are  in  the  gradual  attainment  of  this,  their  dar- 
ling object,  in  every  country  under  their  control  and  influence." 


THE   HOLY  OFFICE  OB  INQUISITION.  387 

The  Catholic  World,  published  in  New  York,  and  "  heartily 
approved  "  by  the  archbishop,  pope,  <fcc.,  had  for  its  leading  ar- 
ticle in  February,  1869,  a  highly  eulogistic  account  of  cardinal 
Ximenes,  the  3d  Inquisitor-general  in  Spain,  from  which  the 
following  is  taken  : 

"  The  council  of  Toulouse,  in  1229,  issued  various  decrees  relative 
to  the  suppression  of  heresy,  and  may  thus  be  considered  as  founding 
the  first  Inquisition.  The  Dominicans  especially  were  employed  in  the 
work  of  extirpating  heresy,  and  but  for  the  exertions  of  such  men  the 
nations  of  Europe  would  have  been  overrun  with  Manicheism  and  va- 
rious other  forms  of  pestilent  error.  The  Jews  settled  in  Spain,  pene- 
trated in  disguise  every  branch  of  society,  and  strove  in  every  age  to 
Judaize  the  people.  The  Inquisition  was  directed  in  a  particular 
manner  against  this  subtle  influence,  and  the  peculiar  nature  of  the  evil 
required  peculiar  remedies  and  antidotes.  It  was  Judaism  in  the 
Church  that  it  labored  to  extirpate,  and  not  the  race  of  Israel  dwelling 
in  the  Peninsula. 

"The  inquisitors  of  Seville  took  office  in  1481,  and  were  appointed 
by  the  sovereigns  Ferdinand  and  Isabella.  Nothing  was  more  natural 
than  that  they  should  seek  to  rid  the  body  politic  of  a  gangrene  so 
fatal  as  secret  Judaism.  Yet  Sixtus  IV.  had  occasion  to  rebuke  the 
royal  inquisitors  for  their  needless  severity  and  to  take  measures  for 
the  mitigation  of  their  sentences.  But  the  institution  was  placed 
more  and  more  under  the  control  of  the  state,  and  whether  clergymen 
or  laymen  were  employed,  they  were  alike  subservient  to  the  Spanish 
government.  In  1492,  when,  by  a  memorable  edict,  the  Jews  were 
ordered  to  quit  Spain,  unless  they  submitted  to  be  baptized,  the  sphere 
of  the  Inquisition's  labors  became  greatly  enlarged  in  consequence  of 
the  increased  number  of  Jews  who  professed  Christianity  from  worldly 
motives  alone.  The  Moriscos  also,  or  baptized  Moors,  came  within 
the  sphere  of  its  action ;  and  it  was  introduced  into  Granada  by  the 
advice  of  the  2d  grand-inquisitor,  Deza,  in  order  to  prevent  their  re- 
lapsing into  Islamism. 

"  The  sovereigns  of  Castile  and  Aragon  promoted  the  Inquisition 
for  other  motives  besides  those  here  alluded  to.  They  used  it  as  an 
instrument  for  consolidating  their  own  power  and  breaking  that  of  the 
clergy  and  nobles.  Piombal,  at  a  later  period,  did  the  same  in  Portur 


388  THE  HOLY  OFFICE  OR  INQUISITION. 

gal.  Hence  it  was  popular  with  the  lower  classes,  detested  by  the 
aristocracy,  and  often  censured  by  popes.  To  these  facts  Ranke  and 
Balmez  abundantly  testify,  and  their  evidence  is  confirmed  by  that  of 
Henry  Leo,  Guizot,  Havemann,  Lenormant,  De  Maistre,  and  Spittler. 
The  falsehoods  of  Llorente  respecting  the  Inquisition  have  been  fully 
exposed,  and  those  who  sift  the  matter  thoroughly  will  find  that  it  was 
latterly  more  a  political  than  a  religious  institution  ;  that  the  cruelties 
it  exercised  have  been  enormously  exaggerated ;  that  it  was  in  ac- 
cordance with  principles  universally  recognized  in  its  day ;  that  its 
punishments,  however  severe,  were  in  keeping  with  the  ordinary 
penal  laws ;  that  the  popes  constantly  endeavored  to  mitigate  its  de- 
crees ;  that  Gregory  XIIL,  Paul  III.,  Pius  IV.,  and  Innocent  XIL, 
in  particular,  reclaimed  against  its  rigors ;  that  its  institutions  were 
good  on  the  whole ;  its  proceedings  tempered  with  mercy ;  and  that 
Ximenes,  the  3d  grand-inquisitor,  conducted  himself  in  that  office  with 
moderation  and  humanity,  provided  for  the  instruction  of  Jewish  and 
Moorish  converts,  and  '  adopted  every  expedient  to  diminish  the  number 
of  judicial  cases  reserved  for  the  tribunal  of  the  Inquisition*  (Hefele). 
He  caused  Lucero,  the  cruel  inquisitor  of  Cordova,  to  be  arrested, 
tried,  and  deposed  from  his  high  functions.  He  protected  Lebrija, 
Vergara,  and  other  learned  men  from  envious  aspersions,  and  kept  a 
strict  watch  over  the  officers  of  the  Inquisition,  lest  they  should  ex- 
ceed their  instructions  or  abuse  their  power.  He  endeavored,  but 
without  success  in  Ferdinand's  lifetime,  to  exclude  laymen  from  the 
council,  and  thus  free  the  tribunal  as  far  as  possible  from  state  influence. 
The  number  of  thos.e  who  suffered  punishment  under  his  regime  has 
been  greatly  exaggerated  by  Llorente ;  and  if  he  introduced  the  In- 
quisition into  Oran,  America,  and  the  Canary  Isles,  it  must  be  remem- 
bered that  its  jurisdiction  extended  over  the  old  Christians  settled 
there,  and  not  over  the  natives. 

"In  reviewing  Ximenes's  conduct  in  such  matters,  we  must  never 
lose  sight  of  the  fact  that  absolute  unity  of  religion  was  then  the  aim  of 
all  Catholic  governments,  whereas  circumstances  are  now  altered,  and 
the  question  of  religious  liberty,  though  the  same  in  the  abstract,  is 
wholly  changed  in  its  practical  application." 

A  brief  answer  to  this  defense  of  the  Inquisition  may  be 
found  in  the  words  of  the  Penny  Cyclopedia  respecting  it : 

"  The  general  opinion  of  Europe,  not  merely  of  Protestant  but  of 


THE   HOLY  OFFICE  OB  INQUISITION.  389 

Roman  Catholic  Europe,  has  reprobated  and  rejected  its  practice 

It  was  only  in  the  13th  century  that  the  Inquisition  set  about  discov- 
ering private  and  silent  heretics,  and  having  once  established  the 
principle  that  it  was  necessary  to  ferret  out,  as  it  were,  all  individuals 
who  dissented  in  their  minds  from  the  orthodox  church,  all  kinds  of 

means  were  thought  lawful  for  that  purpose It  was  the  horror 

of  this  terrific  code  which  made  nations  revolt  against  this  tribunal, 
which  excited  the  war  in  the  Netherlands  that  lasted  nearly  half  a 
ceniury  and  ended  in  the  separation  of  one-half  of  the  country  from 
the  crown  of  Spain,  which  caused  rebellions  in  Aragon,  Sicily,  Sar- 
dinia, and  Naples,  and  embittered  the  religious  feuds  and  wars  of  the 
16th  and  17th  centuries.  And  yet  with  all  the  ingenuity  displayed 
for  the  discovery  and  conviction  of  heretics,  it  is  averred  that  a  great 
number  of  individuals  put  to  death  by  the  Inquisition  were  orthodox 
Catholics.  Among  the  proofs  of  this  are  the  letters  of  Pietro  Martire 
d'Angleria,  councilor  of  the  Indies  (quoted  by  Llorente,  ch.  X.),  the 
trials  of  Carranza  and  many  other  bishops,  and  even  of  persons  who 
have  been  since  canonized  by  the  iloman  church,  such  as  St.  Francis 
de  Borja  [—  Borgia,  3d  general  of  the  Jesuits],  St.  Ignatius  Loyola 
[founder  of  the  Jesuits],  St.  Theresa,  St.  Juan  de  la  Cruz  [=  St. 
John  of  the  Cross ;  like  Theresa,  a  Carmelite  reformer],  &c.  Even 
popes  have  not  escaped  the  attacks  of  the  Inquisition.  Sixtus  V. 
having  published  an  Italian  translation  of  the  Bible,  the  Spanish  In- 
quisition placed  it  upon  its  index  of  forbidden  books.  The  same 
Inquisition  condemned  the  works  of  Cardinal  Noris,  a  friend  of  Bene- 
dict XIV.,  who  wrote  in  a  strong  manner  to  the  Inquisitor-general  on 
the  subject.  These  and  other  disputes  of  the  Spanish  Inquisition 
with  Pius  V.,  Clement  VIII.,  and  other  popes,  amply  prove  the  little 
deference  which  it  paid  to  the  papal  authority  whenever  it  came  in 
opposition  to  its  own  assumed  supremacy. — It  is  an  error  to  suppose 
that  intolerance  is  peculiar  to  the  Roman  Catholic  church ;  all  churches 
and  religions — Jews,  Mohammedans,  and  heathens,  Arians  and  ortho- 
dox, Greeks  and  Latins,  Protestants  and  Catholics — all  have  persecuted 
in  turn  ;  but  no  other  church  or  sect  ever  invented  or  enforced  for  cen- 
turies a  permanent  system  of  persecution  that  can  be  in  any  respect 
compared  with  that  of  the  Inquisition." 

The  Inquisition  was  never  permanently  established  in  Eng- 
land, Denmark,  Norway,  or  Sweden;  it  was  established  in 


890  THE   HOLY  OFFICE   OB  INQUISITION. 

Poland  only  for  a  short  time  ;  its  power  in  Germany  was  de- 
stroyed by  the  Reformation,  though  in  some  parts  attempts 
were  made  to  restore  it,  and  it  was  wholly  abolished  by  Maria 
Theresa  more  than  100  years  ago ;  in  France  it  was  limited  by 
several  kings,  weakened  by  various  influences,  and  wholly  abol- 
ished by  Henry  IV.  at  the  end  of  the  16th  century.  In  Rome 
it  continued,  with  interruptions,  until  1870.  It  has  now  no 
legal  existence  in  any  country,  though  its  decrees  are  still  re- 
garded as  law  by  the  Roman  Catholic  prelates  and  clergy. 
The  rescript  of  the  "  General  Congregation  of  the  Holy  Roman 
and  Universal  Inquisition,"  dated  August  21,  1850,  by  which 
the  Odd  Fellows,  Sons  of  Temperance  and  all  other  secret  so- 
cieties (^Fenians  and  all)  are  included  with  the  Freemasons  in 
one  general  condemnation  by  the  Apostolic  See,  and  in  conse- 
quence their  members  are  deprived  of  the  sacraments,  unless 
they  promise  never  more  to  belong  to  those  societies,  is  pub- 
lished with  the  decrees  of  the  Baltimore  council  of  1866. 


CHAPTER    XII. 

PERSECUTIONS. 

It  were  easy  to  fill  a  long  chapter  with  accounts  of  dreadful 
persecutions  set  on  foot  or  sanctioned  by  the  authorities  of  the 
Roman  Catholic  church. 

The  4th  Lateran  council,  held  in  1215,  under  pope  Innocent 
III.,  is  one  of  the  great  ecumenical  councils  ;  and,  in  its  3d 
canon  (see  Chapter  XXIII.),  still  unrepealed  and undisclaimed, 
it  not  only  excommunicates  and  anathematizes  every  heresy, 
and  decrees  that  the  condemned  are  to  be  given  up  to  the  sec- 
ular powers  to  be  punished  and  to  have  their  goods  confiscated ; 
but  directs  the  secular  powers,  under  pain  of  excommunication, 
to  endeavor  to  exterminate  all  heretics  from  their  countries  ; 
and  grants  to  Catholics  who  take  the  cross  and  arm  themselves 
to  exterminate  heretics,  the  same  indulgence  and  holy  privilege 
as  to  those  who  joined  the  crusades  for  the  holy  land.  This 
canon  was  enacted  with  direct  reference  to  the  crusade  against 
the  Albigenses,  and  it  sanctioned  and  held  up  as  a  model  for  all 
time  the  principles  of  procedure  which  had  been  adopted  in 
regard  to  them  and  their  country.  The  responsibility  of  the 
course  pursued  was  assumed  for  the  Roman  Catholic  church 
in  this  language  of  the  council : 

"  How  much  the  church  has  labored  by  preachers  and  crusaders  to 
exterminate  heretics  and  injurious  persons  from  the  province  of  Nar- 
bonne  and  the  parts  near  it,  almost  the  whole  world  knows." 

The  Albigenses  (in  French,  Albigeoii), — so  named  from  Albi 
or  Alby  (in  Latin,  Albiga),  a  town  in  Southern  France,  where 


392  PERSECUTIONS. 

was  held  in  1176  a  council  condemning  their  opinions, — were 
properly  a  sect  said  to  be  connected  with  the  ancient  Mani- 
cheans  and  to  hold  that  human  bodies  were  the  production  of 
an  evil  being  who  arranged  according  to  his  own  fancy  the 
matter  which  the  one  supreme  and  eternal  God  had  created ; 
but  the  name  was  used  in  the  12th  and  13th  centuries,  in  a 
more  extended  sense,  for  all  the  sects  in  the  South  of  France 
who  regarded  the  papal  authority  and  the  Roman  Catholic  dis- 
cipline and  ceremonies  as  unlawful  and  erroneous,  and  thus  in- 
cluded Waldenses  and  others  who  had  no  taint  of  Manichean 
doctrine.  The  history  of  the  crusade  against  those  who  were 
thus  grouped  together  as  Albigenses,  and  who  were  in  some 
parts  more  powerful  than  the  church,  is  thus  given  in  the 
Penny  Cyclopedia : 

"  Pope  Innocent  III.  sent  two  legates,  Peter  of  Castelnau  and  one 
Rainier  or  Raoul,  both  Cistercian  or  Bernardine  monks,  as  his  legates 
to  France,  in  order  to  extirpate  all  the.ce  heresies.  Dominic,  a  Span- 
iard, and  the  founder  of  the  order  of  Preachers  [= Dominicans],  re- 
turning from  Rome  in  1206,  fell  in  with  the  legates,  and  volunteered 
his  services  in  the  same  cause.  These  champions,  who,  without  ask- 
ing for  the  advice  or  the  concurrence  of  the  local  bishops,  and  upon  the 
sole  authority  of  the  pope,  inflicted  capital  punishment  on  those  here- 
tics whom  they  could  not  convert  by  argument,  were  called,  in  common 
discourse,  Inquisitors  :  but  the  famous  tribunal  of  that  name  was  not 
established  until  1233  by  Gregory  IX.,  who  entrusted  it  to  the  Domi- 
nicans. In  1208,  Castelnau,  one  of  the  legates,  who  had  become 
odious  by  his  severities,  was  murdered  near  Toulouse  ;  and  Innocent 
III.  on  this  proclaimed  a  regular  cru-ade  against  the  Albigenses,  and 
aga'nst  Raymond  VI.,  Count  of  Toulouse,  who  supported  them.  All 
the  French  barons  were  summoned  to  take  the  field  ;  and  Simon,  Count 
of  Montfort,  was  appointed  chief  of  the  expedition,  under  the  direction 
however,  of  Arnald,  abbot  of  the  Cistercians,  and  the  pope's  new  legate. 
The  war  began  in  1209,  and  lasted  many  years,  attended  by  circurn~ 
stances  of  the  greatest  ferocity.  At  the  taking  of  Beziers,  a  general 
massacre  of  the  inhabitants  began.  The  legate  being  asked  by  some 
of  the  military  leaders  how  they  were  to  distinguish  the  Albigenses 
from  the  orthodox  Catholics,  of  whom  there  were  many  in  the  town, — 
4  Kill  them  all,'  was  the  reply : '  God  will  find  out  his  own.'  Montfort 


PERSECUTIONS.  398 

lost  his  life  at  the  siege  of  Toulouse  in  1218,  and  Raymond,  his  adver- 
sary, died  in  1222.  The  war,  however,  was  resumed  by  the  sons  of 
the  two  antagonists  ;  until  pope  Honorius  III.,  alarmed  at  the  successes 
of  Raymond  VII.,  induced  Louis  VI II.,  king  of  France,  to  take  the  field 
in  person.  At  last  the  Count  of  Toulou>e,  pressed  on  all  side-s  made 
peace  with  the  king  in  1229.  This  was  a  mortal  blow  to  the  Albigen- 
ses.  The  Inquisition  was  now  permanently  established  at  Toulouse  to 
try  those  heretics  who  had  escaped  the  sword.  Raymond  himself  died 
some  years  after;  and  in  him  the  house  of  the  Counts  of  Toulouse  be- 
came extinct,  and  its  territories  reverted  to  the  French  crown.  The 
extermination  of  the  Albigenses  in  the  South  of  France  was  complete ; 
the  country  was  devastated.". 

The  people  commonly  called  the  "  Waldenses  "  or  the  "  Yaw- 
dois  "  [pronounced  vo-dwaw] ,  who  live  in  the  Alpine  Valleys 
of  Piedmont  in  Northern  Italy,  have  been  persecuted  for  cen- 
turies by  the  Roman  Catholics.  The  name  "  Waldenses  " 
(=  Waldensians)  is  derived  from  Peter  Waldo,  a  rich  mer- 
chant of  Lyons,  who  became  a  reformer  in  the  12th  century, 
and  whose  disciples  were  also  styled  "  poor  men  of  Lyons," 
"  Leonists,"  &c.  The  French  name  "  Vaudou "  (in  Latin 
"  Vallenses"*)  signifies  "men  (or  "people")  of  the  valleys." 
These  Waldenses  or  Vaudois  claim  that  their  ancestors  have 
inhabited  the  same  country  and  held  the  same  faith  ever 
since  the  days  of  the  apostles  ;  but  Mosheim  and  other  eccle- 
siastical historians  disallow  this  claim  of  antiquity  as  a  dis- 
tinct sect,  "  though,"  says  Mosheim,  "  it  has  long  been  admit- 
ted that  for  centuries  there  had  existed  in  the  valleys  of  Pied- 
mont various  sorts  of  people,  who  were  not  in  communion  with 
the  church  of  Rome,"  and  that  persons  had  long  lived  there 
"  who  agreed  in  many  things  with  the  Waldensians."  In 
the  middle  ages  the  Waldenses  and  others  of  the  same  faith 
sent  out  many  missionaries  to  visit  their  brethren  scattered 
through  France,  the  north  of  Spain,  Flanders  (now  in  Bel- 
gium), England,  Germany,  Poland,  Bohemia  and  other  parts 
of  modern  Austria,  Italy,  <fcc.  Not  only  did  preachers  go 
On  such  errands,  but  many  pious  peddlers  with  silks  and 


394  PERSECUTIONS. 

other  merchandise  carried  tracts  and  Bibles  or  portions  of  the 
Bible,  which  they  distributed  privately,  as  they  had  opportuni- 
ty, and  thus  aided  to  keep  alive  and  to  propagate  the  religion 
of  the  Gospel.  These  proceedings  were  offensive  to  the  priests 
and  authorities  of  the  ruling  Church.  Pope  Lucius  III.  in  1184 
placed  all  such  heretics  under  a  perpetual  anathema ;  but  still 
they  spread  rapidly,  especially  in  Southern  France  and  North- 
ern Italy.  All  authorities  agree  that  many  Waldenses  and  Albi- 
genses,  persecuted  in  France,  found  a  refuge  in  the  valleys  of 
Piedmont.  But  the  inquisitors  kept  an  eye  upon  them  here 
also,  and  seized  them  wherever  they  went  out  from  these  moun- 
tain fastnesses.  On  Christmas,  1400,  an  armed  force,  furnished 
by  the  duke  of  Savoy  at  the  demand  of  the  pope's  legate,  unex- 
pectedly invaded  one  of  the  valleys,  and  killed  many  Waldenses 
on  the  spot,  while  all  that  were  able  fled  to  a  neighboring  moun- 
tain where  the  morning  found  80  infants  dead  in  their  cradles  from 
the  cold,  and  their  mothers  dying  by  their  side.  The  regular 
crusades  against  them,  however,  date  from  1487,  when  pope 
Innocent  VIII.  issued  a  bull  for  their  extermination  ;  but  the 
Waldenses  defeated  the  army  that  then  came  against  them, 
and  the  duke  of  Savoy  soon  made  peace  with  them.  Though  the 
Inquisition  continued  to  seize,  imprison  and  burn  its  victims  as 
opportunity  offered,  it  was  not  until  1560  that  a  new  crusade 
against  them  was  actually  begun.  In  that  year  the  duke  of 
Savoy,  after  being  repeatedly  urged  by  the  inquisitor  Giacom- 
ello,  sent  by  pope  Paul  IV.,  ordered  the  Waldenses  to  attend 
the  Roman  Catholic  service  and  forbade  them  to  exercise  their 
own  form  of  worship.  They  sent  the  duke  a  humble  supplica- 
tion with  an  apology  for  their  faith ;  the  duke  proposed  a  con- 
ference between  the  Roman  Catholic  divines  and  theirs,  but 
the  pope  disapproved  of  this  ;  and  at  last,  the  duke,  importuned 
by  the  inquisitor  and  nuncio  and  the  Spanish  court,  resorted  to 
arms  to  enforce  obedience.  Many  atrocities  were  committed ; 
some  prisoners  were  burned  alive ;  and  women  and  children 
were  not  spared.  The  Waldenses  defended  themselves  bravely, 
and  once  signally  defeated  the  duke's  troops  at  Pra  del  Tor,  a 
small  basin-like  plain  among  the  mountains,  with  only  a  nar- 


PERSECUTIONS.  3D5 

row  entrance.  In  1561  the  duke  granted  them  peace  and  an 
amnesty,  with  the  exercise  of  their  religion  within  certain  limits 
and  on  condition  that  the  Roman  Catholic  worship  should  also 
be  performed  simultaneously  in  churches  in  their  villages  ;  but 
the  court  of  Rome  and  the  monks  m  Piedmont  declaimed 
loudly  against  these  concessions,  and  the  Inquisition  continued 
to  trouble  the  Waldenses.  Charles  I.  of  England  twice  (1623 
and  1629)  sent  an  embassy  to  the  duke  to  intercede  for  them. 
But  a  fiercer  storm  than  any  before  it  was  now  coming.  The 
duke  extirpated  the  Waldenses  from  the  neighboring  marqui- 
sate  of  Saluzzo ;  though  he  issued  an  edict  to  protect  those 
in  the  valleys  of  Pinerolo  (=  Pignerol)  and  to  check  the  pre- 
vailing practice  among  the  Roman  Catholic  priests  and  laity 
of  kidnaping  the  Waldensian  children  in  order  to  bring  them 
up  in  the  Roman  faith.  About  this  time,  the  Waldensian 
schools  and  colleges  were  suppressed,  while  Roman  Catholic 
convents  were  opened  in  the  valleys,  and  the  people  were  for- 
bidden, under  severe  penalties,  to  send  their  children  abroad 
for  education. 

In  1653  the  Capuchins  were  driven  away  from  their  convent 
in  one  of  the  valleys  by  some  Waldenses  in  a  transport  of 
imprudent  zeal,  and  the  convent  was  burned.  Peace,  however, 
was  reestablished  ;  but  the  new  duke  found  that  the  Waldenses 
had  purchased  property  and  established  schools  and  houses  of 
worship  beyond  the  limits  fixed  by  former  edicts ;  and  in  Jan- 
uary, 1655,  he  ordered  the  Waldensian  families  in  the  8  lower 
communes  or  districts  to  sell  out  their  property  within  20  days 
and  remove  to  the  5  communes  in  the  higher  part  of  the  valley, 
or  else  to  embrace  the  Roman  Catholic  faith.  This  order  ne- 
cessitated the  hurried  removal  of  more  than  1000  families,  it 
is  said,  in  the  depth  of  an  uncommonly  severe  winter.  On 
the  17th  of  April  an  army  of  Piedmontese,  French,  German 
and  Irish  troops,  under  the  Marquis  of  Pianessa,  entered  the 
valleys,  and  soon  gained  possession  by  stratagem  of  all  except 
the  highest  parts  of  the  country.  At  a  signal  given  April 
24th,  a  massacre  of  the  Waldenses  began,  of  which  the  follow- 


896 


PERSECUTIONS. 


ing  condensed  account  is  taken  from  Rev.  Dr.  Robert  Baird's 
"  Sketches  of  Protestantism  in  Italy." 

"  Houses  and  churches  were  burned  to  the  ground.  Infants  were 
remorselessly  torn  from  the  breasts  of  their  mothers,  and  dashed  against 
the  walls  or  the  rocks,  or  had  their  brains  dashed  out  against  each 
other ;  or  two  soldiers,  taking  each  a  leg,  rent  them  asunder,  or  cut 
them  in  two  with  their  swords.  The  sick  were  either  burned  alive, 


WALUENSIAN    WOMEN    BURIED   ALIVE. 


cut  in  pieces,  or  thrown  down  the  precipices  with  their  heads  tied  be- 
tween their  legs.  Mothers  and  daughters  were  violated  in  each  other's 
presence,  impaled,  and  either  carried  naked  as  ensigns  upon  pikes  at  the 
head  of  the  regiments,  or  left  upon  poles  by  the  road-side.  Others  had 
their  arms  and  breasts  cut  off.  Men,  after  being  indecently  and  bar- 
barously mutilated,  were  cut  up  limb  by  limb,  as  butchers  cut  up  meat 
in  the  shambles ;  they  had  gunpowder  thrust  into  their  mouths  and 


PERSECUTIONS. 


397 


other  parts  of  their  bodies,  and  then  were  blown  up.  Multitudes 
had  their  noses,  fingers,  and  toes  amputated,  and  then  left  to  perish  in 
the  snow.  Some,  both  men  and  women,  were  buried  alive.  Some 
were  dragged  by  the  hair  on  the  ground  at  the  tail  of  a  mule.  Num- 
bers were  cast  into  a  burning  furnace.  Young  women  fled  from  their 
pursuers,  and  leaped  down  precipices,  and  were  killed,  rather  than  sub- 
mit to  their  brutal  violence.  That  these  things  occurred,  we  have  in 
proof  the  depositions  of  more  than  150  witnesses,  taken  in  the  pres- 


HEADS   OF  WALDENSES   BLOWN   OFF  WITH  POWDER. 

ence  of  notaries-public,  and  of  the  consistories  of  the  different  locali- 
ties.    Morland1  and  Leger*  give  all  the  details,  with  the  names  of 

1  Sir  Samuel  Morland,  Cromwell's  envoy  to  the  duke  of  Savoy,  and  author 
of  "  History  of  the  Evangelical  Churches  of  Piedmont,"  published  in  1658. 

8  Rev.  Jean  [=  John]  Leger,  moderator  of  the  Waldcnsian  Synod,  and  author 
of  "  General  History  of  the  Vaudois  Churches,"  published  in  French  in  1669. 
From  this  history  are  taken  the  2  cuts  which  illustrate  the  persecution  of  1655 


398  PERSECUTIONS. 

the  men  and  women  who  suffered  the  greatest  cruelty,  as  well  as  the 
depositions  of  the  witnesses." 

As  soon  as  practicable  after  this  massacre,  Leger  called 
together  the  principal  persons  who  had  escaped,  drew  up  a 
statement,  and  sent  it  to  all  the  Protestant  states  of  Europe. 
The  indignation  and  horror  were  instant  and  tremendous.  The 
Protestant  cantons  of  Switzerland,  Cromwell  (then  Protector 
of  England),  and  the  States  of  Holland  sent  envoys  with  re- 
monstrances to  the  duke  of  Savoy.  On  this  occasion,  Milton, 
who  was  Cromwell's  secretary,  wrote  his  celebrated  sonnet : 

"Avenge,  O  Lord,  thy  slaughter'd  saints,  whose  bones 
Lie  scattered  on  the  Alpine  mountains  cold ; 
Even  them  who  kept  the  truth  so  pure  of  old, 
When  all  our  fathers  worship'd  stocks  and  stones, 
Forget  not :  in  thy  book  record  their  groans, 
Who  were  thy  sheep,  and  in  their  ancient  fold, 
Slain  by  the  bloody  Piedmontese,  that  roll'd 
Mother  with  infant  down  the  rocks.    Their  moans 
The  vales  redoubled  to  the  hills,  and  they 
To  Heaven.     Their  martyr'd  blood  and  ashes  sow 
O'er  all  the  Italian  fields,  where  still  doth  sway 
The  triple  tyrant ;  that  from  these  may  grow 
A  hundred  fold,  who,  having  learn'd  thy  way, 
Early  may  fly  the  Babylonian  wo." 

Through  the  mediation  of  Louis  XIV.  of  France,  a  conven- 
tion or  treaty  was  concluded  in  August,  1665,  which  Cromwell 
in  a  letter  to  Louis  XIV.  in  1658  described  as  "  a  more  con- 
cealed course  of  hostility  under  the  name  of  peace."  By  it  a 
general  amnesty  was  granted,  and  the  Vaudois  were  allowed  to 
remain  within  certain  limits,  considerably  smaller  than  they 
occupied  before  the  ducal  order  of  the  previous  January,  and  to 
have  the  exercise  of  their  religion ;  but  the  Roman  Catholic 
worship  was  to  be  performed  in  the  same  villages,  and  Roman 
Catholic  missionaries  were  to  be  sent  to  preach  there  ;  and  it 
was  agreed  that  no  Vaudois  should  be  constrained  to  become 
a  Roman  Catholic,  and  no  girls  under  10  years,  and  no  boys  un- 
der 12,  should  be  taken  from  their  parents.  Large  subscrip- 


PEESECUTIONS.  399 

tions  were  made  for  the  relief  of  the  Waldenses ;  in  2£  years 
nearly  $100,000  were  sent  them  from  England,  Scotland,  and 
Ireland ;  but  Cromwell  died  Sept.  3,  1658,  and  Charles  II.  of 
England  squandered  on  his  mistresses  a  large  part  (above  $70,- 
000)  of  the  subscription  which  had  been  invested  for  the  future 
aid  of  the  Waldenses.*  A  new  invasion  of  the  valleys  with  the 
usual  atrocities  came  in  1663-64 ;  and  it  was  both  preceded 
and  followed  by  oppression  and  suffering.  But  this  was  not 
all.  Urged  on  by  Louis  XIV.  of  Prance,  duke  Victor  Amadeus 
II.  of  Savoy  published,  Jan.  31,  1686,  an  edict  ordering  the 
Waldenses  to  demolish  their  churches,  send  away  their  pas- 
tors, and  either  abjure  their  religion  within  15  days  or  leave 
the  country.  Remonstrance  was  vain ;  resistance  was  success- 
fully begun,  but  the  Waldenses  soon  surrendered  uncondition- 
ally ;  their  lands  and  goods  were  confiscated  and  given  up  to 
Roman  Catholics ;  2000  children  were  carried  off  to  be  brought 
up  in  the  Roman  Catholic  faith  ;  out  of  14000  who  were  thrown 
into  prisons,  11000  died  in  a  few  months,  and  the  3000  sur- 
vivors were  sent  in  December  across  the  Alps  into  Switzerland, 
where  they  and  those  who  had  already  escaped  thither  were 
kindly  received.  Some  of  the  exiles  went  to  Germany,.  Hol- 
land, England,  and  even  America.  But  in  August,  1689,  a 
body  of  800,  led  by  Henry  Arnaud,  secretly  recrossed  the  Alps, 
forced  their  passage  over  a  bridge  guarded  by  2500  French 
troops,  and  made  what  is  called  "  their  glorious  return  to  their 
valleys,"  where  they  maintained  themselves  against  the  forces 
of  their  enemies  till  April,  1690,  when,  an  open  rupture  having 
taken  place  with  Louis  XIV.,  the  duke  of  Savoy  issued  an 
edict  of  amnesty,  giving  the  exiled  Waldenses  full  leave  to  re- 
turn to  their  homes  and  exercise  their  religion  as  before.  The 
Waldenses  fought  bravely  against  the  French  in  the  war  that 
followed,  afforded  the  duke  himself  a  place  ot  refuge  in  1706, 

*  Queen  Mary,  consort  of  Win.  III.,  gave  the  Waldenses  £425  a  year  for  several 
years  ;  then,  after  an  interval,  Queen  Anne  increased  the  amount  to  £500  ( =  $2400), 
which  continued  to  be  issued  to  them  by  the  British  government  down  to  1797.  The 
allowance  was  then  discontinued  until  1827,  when  an  annuity  of  £277  was  granted. 


400  PERSECUTIONS. 

and  received  a  public  acknowledgment  of  their  services  to 
him.  The  bloody  persecutions  of  the  Waldenses  came  now  to 
an  end,  though  they  suffered  many  disabilities  and  trials,  and 
were  mostly  confined  to  their  3  valleys  (except  under  Napoleon, 
1796-1814)  ;  but  in  1848  they  also  received  from  the  Sardin- 
ian government  full  religious  and  ecclesiastical  liberty,  and 
were  placed  on  a  footing  of  civil  and  political  equality  with 
the  Roman  Catholics. 

The  persecutions  of  the  Protestants  in  France  began  with 
the  Reformation  itself,  and  formed  only  a  continuation  of  the 
treatment  previously  bestowed  on  the  Albigenses,  Waldenses, 
and  other  dissenters  from  the  Roman  Catholic  church.  The 
first  Protestant  martyr  was  John  Leclerc,  a  wool-carder,  who 
became  minister  of  the  evangelical  church  at  Meaux,  and  was 
there  publicly  whipped  thrice  through  the  city,  and  branded 
on  his  forehead  as  a  heretic.  He  was  afterwards  preaching 
the  Gospel  at  Mctz,  and  in  his  imprudent  zeal  broke  in  pieces 
as  idolatrous  the  images  of  the  Virgin  and  other  celebrated 
saints  in  a  chapel  near  Metz.  Upon  this  he  was  seized,  sen- 
tenced to  be  burnt  alive,  and  taken  to  the  place  of  execution. 
Of  the  tortures  which  his  persecutors  inflicted  upon  him  before 
his  death  D'Aubigne*  writes  : 

"  Near  the  scaffold  men  were  heating  pincers  that  were  to  serve  as 
the  instruments  of  their  rage.  Leclerc,  firm  and  calm,  heard  unmoved 
the  wild  yells  of  the  monks  and  people.  They  began  by  cutting  off 
his  right  hand ;  then  taking  up  the  burning  pincers,  they  fore  off  his 
no.«e ;  after  this,  they  lacerated  his  arms,  and  when  they  had  thus  man- 
gled him  in  several  places,  they  concluded  by  burning  his  breasts." 

While  the  persecutors  were  thus  torturing  his  body,  Leclerc 
solemnly  and  with  a  loud  voice  recited  Psalm  115 : 4-9 ; 
"  Their  idols  are  silver  and  gold,  the  work  of  men's  hands," 
&c. :  and  after  the  preliminary  tortures  were  completed,  the 
martyr  was  burnt  by  a  slow  fire,  according  to  his  sentence. 
About  the  same  time  (1524)  John  Chatelain,  D.  D.,  an  Augus- 
tine monk,  who  was  associated  with  Leclerc  as  an  evangelical 
preacher  at  Metz,  was  apprehended,  degraded  from  the  priest- 


PERSECUTIONS.  401 

hood,  and  likewise  burnt  alive.  Many  other  "  heretics  "  were 
burned  alive  at  Paris,  and  other  places.  No  efforts  were  spared 
to  extirpate  the  reformed  doctrine  from  France.  Inquisitors 
and  priests  were  active  and  energetic  in  detecting  and  punish- 
ing those  who  dissented  from  the  established  church.  Two 
whole  towns  in  the  south  of  France,  Cabridres  and  Merindol, 
were  destroyed,  and  their  inhabitants  were  butchered  in  the 
streets  for  being  Protestants.  Yet  the  "  Huguenots,"  as  they 
were  contemptuously  called,  increased  rapidly  amid  all  their 
persecutions,  and  became  a  formidable  party  in  the  realm, 
with  the  king  of  Navarre,  the  prince  of  Conde",  and  many  of 
the  nobility  and  gentry  as  their  friends  and  supporters. 

But  on  St.  Bartholomew's  day,  August  24,  1572,  occurred 
the  dreadful  slaughter  of  the  Huguenots,  which  is  commonly 
known  as  the  "  massacre  of  St.  Bartholomew,"  or  the  "  Bar- 
tholomew massacre."  In  1570  a  treaty  was  made  between 
king  Charles  IX.  and  his  Huguenot  subjects,  on  the  basis  of 
amnesty,  free  toleration  of  the  Protestants,  &c.  Two  other 
treaties  had  been  made  and  violated  since  the  beginning  of 
1562.  But  Admiral  .Coligny,  the  leader  of  the  Protestants, 
lent  all  his  influence  to  sustain  this  new  treaty,  and  with  most 
of  the  Protestant  nobility  and  gentry  came  to  Paris  to  attend 
the  marriage  of  Henry,  the  young  king  of  Navarre,  with  Mar- 
garet, sister  of  Charles  IX.  The  marriage  was  celebrated 
with  great  pomp  on  Monday,  August  18th,  and  several  days 
were  passed  in  festivities.  But  on  Friday,  Admiral  Coligny, 
as  he  was  slowly  walking  home  from  a  council  at  the  Louvre 
and  engaged  in  reading  a  paper,  was  wounded  in  his  hand  and 
arm  by  balls  discharged  by  Maurevel,  a  hired  assassin,  from  a 
house  occupied  by  a  dependent  of  the  duke  of  Guise,  a  Cath- 
olic leader.  At  2  o'clock  on  Sunday  morning,  a  church-bell 
was  tolled  to  give  the  appointed  signal ;  the  assassins,  with 
white  crosses  on  their  hats  and  white  handkerchiefs  on  their 
left  arms,  sallied  forth,  guided  by  torches  at  the  windows  of 
the  Catholics,  to  the  houses  of  the  Huguenots,  which  were 

marked  with  two  white  stripes  crossed  on  the  door.    The- 
26 


402  PERSECUTIONS. 

slaughter  had  been  already  begun  with  the  murder  of  the 
wounded  admiral  in  his  bed-chamber.  His  bleeding  body  was 
thrown  out  of  the  window  into  the  court  below,  and  joyfully 
recognized  by  the  duke  of  Guise,  who  was  there  waiting  for 
the  murder  to  be  effected.  His  head  was  subsequently  cut  off 
and  presented  to  the  king's  mother.  Before  5  A.  M.  other  Hu- 
guenot chiefs  had  also  been  murdered  in  cold  blood,  and  their 
remains,  like  his,  were  treated  with  brutal  indignity.  The 
tocsin  was  sounded  from  the  parliament-house,  and  the  popu- 
lace of  Paris  were  called  on  to  join  in  the  carnage  and  protect 
their  religion  and  their  king  against  Huguenot  treason.  "  Death 
to  the  Huguenots — treason — courage — our  game  is  in  the  toils 
— kill  every  man  of  them — it  is  the  king's  orders,"  shouted  the 
court  leaders,  as  they  galloped  through  the  streets,  and  cheered 
the  armed  citizens  to  the  slaughter.  The  Huguenots  were 
butchered  in  their  beds,  or  as  they  attempted  to  escape,  without 
regard  to  sex,  age,  or  condition.  Many  Catholics  also  were 
now  the  victims  of  secret  revenge  and  personal  hatred,  and 
died  by  the  hands  of  Catholic  assassins.  The  slaughter  con- 
tinued partially  for  3  days  ;  though  a  check  was  given  to  it  in 
the  latter  part  of  the  first  day  by  the  king's  order,  trumpeted 
through  the  city,  commanding  all  but  officials  to  go  home  un- 
der penalty  of  death  ;  and  by  his  proclamation,  on  the  2d  day, 
forbidding  unauthorized  persons  to  kill  or  plunder,  under  a  like 
penalty.  The  king  of  Navarre,  afterwards  Henry  IV.  of  France, 
and  the  prince  of  Cond^  were  in  the  palace  of  the  Louvre 
during  the  massacre,  and  escaped  death  by  pretending  to  be- 
come Catholics.  The  massacre  was  not  confined  to  Paris,  but 
spread  through  France.  It  is  credibly  estimated  that  30,000 
were  assassinated  at  this  time.  The  charges  of  conspiracy  and 
treason  made  by  king  Charles  and  the  court  party  against  Co- 
ligny  and  the  Huguenots  have  never  been  substantiated  or  be- 
lieved ;  Charles  himself,  after  a  short  and  miserable  life,  filled 
with  remorse,  died  in  1574  ;  his  mother,  Catharine  de'  Medici 
(de  Medicis,  in  French),  who  was  grandniece  of  Pope  Clem- 
ent VII, ,  and  the  ruler  of  France  during  the  reigns  of  her 


PERSECUTIONS. 


403 


sons,  Charles  IX.  and  Henry  ILL,  died  in  1589,  universally 
detested  in  France ;  yet  the  massacre  of  St.  Bartholomew, 
which  she  contrived,  and  which  filled  England  and  all  Prot- 
estant countries  with  indignation  and  horror,  was  the  occasion 
of  unbounded  rejoicing  at  Rome.  A  Te  Deum  was  sung  by 
order  of  pope  Gregory  XIII.  ;  a  salute  was  fired  from  the 
castle  of  St.  Angelo ;  the  bells  rang ;  bonfires  blazed ;  a  medal 
was  struck  ;  and  a  painting  by  Vasari,  representing  the  massa- 
cre, and  bearing  in  Latin  the  inscription,  "  The  Pontiff  ap- 
proves the  killing  of  Coligny,"  was  placed  in  the  Vatican,  and 
is  still  to  be  seen  (Chapter  I.X  The  medal,  which  is  repre- 
sented in  the  accompanying  cut,  bears  on  one  side  the  portrait 
of  the  Pope  with  the  inscription  "  Gregorius  XIII.,  Pont.  Max. 
An.  I."  (=  Gregory  XIII.,  Chief  Pontiff,  Year  1)  ;  on  the 
reverse  is  the  destroying  angel,  with  a  cross  in  one  hand  and 


ST.    BARTHOLOMEW   MEDAL. 


a  sword  in  the  other,  slaying  the  Protestants,  the  inscription 
being  " Hugonotorum  Strages  [—Slaughter  of  the  Hugue- 
nots], 1572."  The  medal,  from  which  the  cut  was  executed, 
was  purchased  at  the  pontifical  mint  in  Rome  a  little  more 
than  25  years  ago  for  Sir  Culling  Eardley  Smith.  The  painting 
and  the  medal  both  testify  that  in  the  19th  century  the  author- 
ities of  the  Roman  Catholic  Church  approve  the  massacre  of 
St.  Bartholomew. 

After  the  king  of  Navarre  ascended  the  throne  of  France  by 
the  name  of  Henry  IV.,  he  issued,  April  15, 1598,  the  cele- 
brated edic^,  of  Nantes,  which  gave  to  Protestants  free  tolera- 
tion and  equal  privileges  with  the  Catholics.  But  Henry  was 


404  PERSECUTIONS. 

assassinated  in  1610  by  Ravaillac,  and  the  privileges  obtained 
by  the  Protestants  were  soon  curtailed.  In  1685,  Louis  XIV. 
revoked  the  edict  of  Nantes  and  proscribed  Protestantism. 
Soldiers  had  been  previously  sent  into  all  the  provinces  to 
compel  the  Protestants  to  abandon  their  religion  ;  their  public 
worship  was  strictly  forbidden,  and  their  meetings  were  broken 
up  by  force ;  yet  Protestants  were  deprived  of  their  property 
and  made  galley-slaves,  if  they  attempted  to  sell  their  posses- 
sions and  to  emigrate ;  and  the  frontiers  were  carefully  guarded 
to  prevent  their  escape  from  the  country.  Half  a  million, 
however,  escaped  to  Switzerland,  Holland,  Prussia,  Denmark, 
England,  and  America.  These  persecuting  acts  of  the  French 
king  were  applauded  by  the  Roman  Catholic  prelates  and 
clergy  in  general  as  well  as  by  the  Roman  pontiff,  Innocent 
,XI. ;  and  for  more  than  a  century  not  a  Protestant  place  of 
worship,  or  public  religious  service,  was  allowed  in  France. 

Only  an  allusion  can  here  be  made  to  the  long  and  bloody 
persecutions  of  the  Hussites  and  others  in  Bohemia,  and  of  the 
Protestants  in  the  Netherlands,  in  which  last  country,  during 
the  reign  of  the  emperor  Charles  V.,  it  is  computed  that  not 
less  than  50,000  persons  lost  their  lives  in  consequence  of  their 
dissent  from  the  Roman  Catholic  church.  During  the  short 
reign  of  Queen  Mary  in  England  (1553-8)  about  288  persons 
suffered  death  for  the  same  reason,  while  others  died  in  prison, 
and  multitudes  were  constrained  to  flee  from  the  country. 
Says  John  Rogers,  an  English  member  of  the  Society  of 
Friends, "  Millions,  many  millions,  some  declare  that  fifty  mil- 
lions, and  some  declare  that  even  nearly  seventy  millions  have 
.gone  to  the  grave  through  papal  persecution." 

But  Roman  Catholic  persecutions  have  taken  place  in  the 
19th  century  as  well  as  in  previous  ages.  Dr.  Kalley,  a  pious 
Scotchman,  went  to  the  island  of  Madeira  in  1838,  for  his 
wife's  health.  There  he  studied  the  Portuguese  language,  es- 
tablished a  hospital  and  dispensary  for  the  poor,  and  schools 
for  their  children  and  for  adults,  imported  and  circulated  hun- 
dreds of  copies  of  the  Scriptures,  and  held  meetings  for  read- 


PERSECUTIONS.  405 

ing  and  expounding  the  Scriptures  and  for  prayer.  This  be- 
came known  to  the  priests,  and  persecution  broke  out.  Dr. 
Kalley  was  imprisoned  for  months  in  1843,  and  compelled  to 
quit  the  island  in  1846.  Many  of  the  converts  were  impris- 
oned or  otherwise  persecuted  ;  and  in  consequence  of  mob- 
violence,  encouraged  by  Roman  Catholic  priests,  about  1000 
people,  who  had  become  Protestants,  were  compelled  to  abandon 
their  property  and  flee  from  the  island.  They  took  refuge  in 
Trinidad  and  other  West  India  islands  ;  and  the  larger  part 
of  the  exiles  subsequently  came  to  the  United  States,  and  set- 
tled in  the  State  of  Illinois,  at  Springfield,  Jacksonville,  &c. 

The  relation  of  the  Roman  Catholic  church  to  civil  and  re- 
ligious liberty  is  the  subject  of  Chapter  XXVII.  Its  denial  of 
the  right  of  private  judgment  is  considered  in  Chapter  XXII. ; 
its  assumption  and  exercise  of  temporal  power,  in  Chapter 
XXIII. ;  its  burning  of  John  Huss  and  Jerome  of  Prague,  in 
Chapter  VI ;  and  the  bulls  In  ccena  Domini  and  Unigenitus  are 
noticed  in  Chapter  IV.  j 

The  whole  history  of  the  Inquisition  (Chapter  XI.)  is  a  his- 
tory  of  persecution ;  the  oath  taken  by  the  bishops  (Chapter 
VII.)  binds  them  to  persecute  heretics ;  the  Catechism  of  the 
Council  of  Trent  claims  that  heretics  and  schismatics  are  still 
subject  to  the  jurisdiction  of  the  church,  "  as  those  who  may 
be  summoned  by  it  to  judgment,  punished,1  and  condemned 
with  an  anathema  : "  the  Council  of  Trent  anathematizes  those 
who  affirm  that  baptized  infants,  who,  when  grown  up,  will  not 
confirm  the  promises  made  by  their  godfathers  at  their  baptism, 
"  should  be  left  to  their  own  choice,  and  not  be  compelled,  in 
the  mean  time,  to  a  Christian  life  by  any  other  punishment 
than  exclusion  from  the  eucharist  and  other  sacraments,  until 


1  Prof.  Donovan's  translation  of  this  catechism,  republished  by  the  Catholic  Pub- 
lication Society,  interpolates  the  word  "  spiritual "  in  this  passage,  which  it  thus 
loosely  renders ;  "  inasmuch  as  they  are  liable  to  have  judgment  passed  on  their 
opinions,  to  be  visited  with  spiritual  punishments,  and  denounced  with  anathema." 
The  original  refers  to  persons  rather  than  opinions,  and  to  temporal  as  much  as  to 
spiritual  punishments. 


406  PERSECUTIONS. 

they  repent"  and  the  creed  of  Pius  IV.,  in  repeating  which 
every  Roman  Catholic  declares,  "I  likewise  undoubtedly  re- 
ceive and  profess  all  other  things  delivered,  defined,  and  de- 
clared by  the  Sacred  Canons  and  General  Councils,"  <fec.,  con- 
firms the  authority  of  the  persecuting  canon  enacted  by  the  4th 
Lateran  council  and  recited  at  the  beginning  of  the  present 
chapter. 

In  reverting  to  the  fact,  already  admitted,  that  Protestants 
have  been  guilty  of  persecution,  we  may  use  the  language  of 
Rev.  Prof.  G.  P.  Fisher  of  Yale  College,  contained  in  the  New 
Englander  for  April,  1870 : 

"  There  are  two  important  differences  between  Protestants  and  Ro- 
man Catholic*,  in  regard  to  this  subject.  The  first  is,  that  the  amount 
of  persecution  of  which  Protestants  have  been  guilty  is  far  less  than 
that  for  which  Catholics,  in  the  same  period  of  time,  are  accountable. 
Thus,  Protestants  have  never  perpetrated  such  cruelties  as  were  per- 
petrated in  the  Netherlands  by  the  Roman  Catholics  under  Philip  of 
Spain  and  through  the  Inquisition.  This  difference  is  not  an  unimport- 
ant one  ;  since  it  shows  that  the  misgivings  which  spring  from  humane 
Christian  feeling  have  had  far  more  practical  influence  in  neutralizing 
the  power  of  wrong  principles,  among  Protestants  than  among  Roman 
Catholics.  It  took  some  time  for  Protestants  to  emancipate  themselves 
from  the  theory  of  persecution,  which  was  an  heir-loom  from  the  mid- 
dle ages  and  the  Catholic  hierarchy ;  but  even  before  this  happy  result 
was  consummated,  it  was  manifest  that  the  old  principle  of  suppressing 
error  by  force  had  relaxed  its  hold  upon  the  Protestant  mind.  The 
main  difference  between  Protestants  and  Catholics  on  this  subject,  how- 
ever, is  that  while  we  disown  the  theory  of  persecution,  and  lament 
that  Protestants  should  have  been  so  mistaken  as  to  be  guilty  of  it ; 
while,  in  short,  we  heartily  repent,  so  far  as  one  generation  can  repent 
of  the  errors  of  another,  of  all  the  instances  of  religious  persecution 
in  which  Protestants  bore  a  part,  the  Catholic  Church  makes  no  such 
confession  and  exercises  no  such  compunction." 

That  Protestantism  is  not  as  a  system  responsible  for  perse- 
secution  is  evident  from  the  express  declarations  of  Protestant 
churches.  That  "  the  civil  magistrate  hath  no  authority  in 
things  purely  spiritual,"  and  "  may  not  interfere  in  matters  of 


PERSECUTIONS.  407 

faith," — that  "  excommunication  being  a  spiritual  punishment, 
it  doth  not  prejudice  the  excommunicate  in,  nor  deprive  him 
of  his  civil  rights," — and  that  "  God  alone  is  Lord  of  the  con- 
science, and  hath  left  it  free  from  the  doctrines  and  command- 
ments of  men,  which  are  in  any  thing  contrary  to  His  word, 
or  not  contained  in  it,"  are  doctrines  officially  set  forth  by  the 
Protestant  Episcopal,  Presbyterian,  and  Congregational  church- 
es, and  accepted  by  Protestant  churches  generally,  both  in 
Europe  and  America. 

There  is  this  difficulty  in  the  way  of  removing  from  the  Ho- 
man  Catholic  church  of  the  19th  century  the  responsibility  for 
the  theory  and  practice  of  persecution :  the  Church,  whose  au- 
thorities have  so  explicitly  taught  it  and  whose  history  is  so 
full  of  it,  must  be  different  from  what  it  was — that  is,  must  be 
neither  infallible  nor  unchangeable — or  else  the  Church  now 
must  sanction  and  defend  what  the  Church  has  openly  and 
undeniably  taught  and  practiced  for  centuries ;  in  other  words, 
the  Roman  Catholic  Church  is  distinctively  and  preeminently  a 
persecuting  church. 

Said  the  London  Times  of  January  14, 1853,  in  perfect  cor- 
respondence with  some  Roman  Catholic  utterances  : 

"  The  vengeance  of  Rome  against  heretics  is  measured  only  by  her 
power  to  punish  them." 


CHAPTER   XIII. 

THE  BIBLE. 

"  THE  BIBLE,"  said  Chillingworth  more  than  two  centuries 
ago,  '  the  Bible  only,  is  the  religion  of  Protestants."  The 
confessions  of  all  Protestant  churches  echo  this  sentiment. 
"  Holy  Scripture  containeth  all  things  necessary  to  salvation," 
say  the  Church  of  England,  the  Protestant  Episcopal  Church 
in  the  United  States,  the  Methodist  Episcopal  Church  (in  sub- 
stance), &c.  The  Westminster  Catechism  declares,  "  The  holy 
Scriptures  of  the  Old  and  New  Testament  are  the  word  of  God, 
the  only  rule  of  faith  and  obedience."  "  The  supreme  stand- 
ard by  which  all  human  conduct,  creeds,  and  opinions  should 
be  tried  "  ;  "  the  only  rule  of  faith  and  practice  "  ;  and  other 
varying  forms,  to  the  same  effect,  are  used  to  characterize 
the  Bible  in  the  creed  and  covenants  of  different  Protestant 
churches.  They  all  agree  in  taking  the  Bible  as  the  one  suffi- 
cient guide  to  heaven. 

But  Roman  Catholics  express  themselves  differently  from 
Protestants  in  this  matter.  They  receive  the  Bible  indeed ; 
but  they  want  something  more  than  the  Bible  for  their  guide. 
Thus  the  creed  of  pope  Pius  IV.  declares,  after  repeating  the 
Nicene  creed  as  held  by  the  church : 

"  I  most  steadfastly  admit  and  embrace  apostolic  and  ecclesiastical 
traditions,  and  all  other  observances  and  constitutions  of  the  same 
church. 

"  I  do  also  admit  the  holy  scriptures,  according  to  that  sense  which 
our  holy  mother  the  church  has  held  and  does  hold,  to  which  it  belongs 
to  judge  of  the  true  sense  and  interpretation  of  the  scriptures :  neither 
will  I  ever  take  and  interpret  them  otherwise  than  according  to  the 
unanimous  consent  of  the  fathers." 


THE  BIBLE.  409 

The  council  of  Trent  passed  a  decree  "  respecting  the  ca- 
nonical scriptures,"  and  another  "  respecting  the  edition  and 
use  of  the  sacred  books."  These  two  decrees,  occupying  about 
3  pages,  are  in  substance  as  follows : 

The  first  places  a  the  unwritten  traditions,  which,  received  from  the 
mouth  of  Christ  himself  by  the  apostles,  or  from  the  apostles  them- 
selves, the  Holy  Spirit  dictating,  have  come  down  to  us,  as  if  delivered 
from  hand  to  hand,"  on  an  equality,  as  to  pious  affection  and  venera- 
tion, with  the  books  of  the  Old  and  New  Testament ;  gives  a  list  of 
these  canonical  books,  including  in  the  Old  Testament '  all  the  "  Apoc- 
rypha," except  I.  and  II.  Esdras  and  the  prayer  of  Manasses  ;  and 
anathematizes  any  one  who  may  not  "  receive  as  sacred  and  canonical 
all  those  books  and  every  part  of  them,  as  they  are  commonly  read  in 
the  Catholic  church,  or  are  contained  in  the  old  Vulgate  Latin  edition, 
or  who  may  knowingly  and  deliberately  despise  the  aforesaid  tradi- 
tions." The  2d  of  these  decrees  "  ordains  and  declares  that  this  same 
old  and  Vulgate  edition,  which  has  been  approved  in  the  church  by 
the  long  use  of  so  many  ages,  shall  be  held  as  authentic  in  public  lec- 
tures, disputations,  sermons,  and  expositions  ;  and  that  no  one,  on  any 
pretext  whatever,  may  dare  or  presume  to  reject  it :"  it  likewise  forbids 

1  The  books  which  this  decree  includes  in  the  Old  Testament  are  here  given, 
with  their  names  as  printed  in  the  Doaay  Bible,  and  the  corresponding  book  or 
part  [in  brackets]  of  the  Old  Testament  or  Apocrypha  in  the  English  Bible, 
wherever  the  two  versions  differ :  "Genesis;  Exodus;  Leviticus;  Numbers;  Deu- 
teronomy ;  Josue  [=  Joshua] ;  Judges ;  Ruth;  I.  Kings,  alias  I.  Samuel ;  II.  Kings, 
alias  II.  Samuel ;  III.  Kings  [=  I.  Kings] ;  IV.  Kings  [=  II.  Kings] ;  I.  Para- 
lipomenon,  alias  I.  Chronicles  ;  II.  Paralipomenon,  alias  II.  Chronicles  ;  I.  Esdras 
[=  Ezra] ;  II.  Esdras,  alias  N (.-hernias  [=  Nehemiah] ;  Tobias  [=  Tobit,  in 
Apoc.] ;  Judith  [in  Apoc.] ;  Esther  [10  chapters  in  O.  T.,  and  nearly  7  chapters 
in  Apoc.] ;  Job;  Psalms;  Proverbs;  Ecclesiastes ;  Canticle  of  Canticles  [=  Song 
of  Solomon] ;  Wisdom  [in  Apoc.] ;  Ecclesiasticus  [in  Apoc.] ;  Isaias  [=  Isaiah]  ; 
Jeremias  [=  Jeremiah] ;  Lamentations ;  Baruch  [in  Apoc.] ;  Ezechiel  [=  Ezekiel]  > 
Daniel  [=  Daniel  in  O.  T. ;  and  in  Apoc.,  the  Song  of  the  3  Children,  the  Story 
of  Susanna,  and  the  Idol  Bel  and  the  Dragon]  ;  Osee  [=  Hosea] ;  Joel;  Amos; 
Abdias  [=  Ohadiah] ;  Jonas  [Jonah];  Micheas  [=  Micah] ;  Nahnm;  Habacuc 
[=  Habakkuk] ;  Sophonias  [=  Zephaniah]  ;  Aggeus  [=  Haggai] ;  Zacharias 
[=Zechariah] ;  Malachias  [=  Malachi] ;  I.  Machabees  [=  I.  Maccabees,  in  Apoc.] ; 
II  Machabees  [=  II.  Maccabees,  in  Apoc.].  The  New  Testament  of  the  two  ver- 
•ions  is  substantially  the  same,  "  the  Apocalypse  "  of  the  Douay  being  "  the  Reve- 
lation of  St  John  the  Divine"  in  the  English  version. 


410  THE  BIBLE. 

any  interpretation  of  the  scriptures  "  contrary  to  that  sense  which  "holy 
mother  church  has  held  and  holds,  or  contrary  to  the  unanimous  con- 
sent of  the  fathers,"  the  offenders  to  be  "  denounced  by  the  ordina- 
ries [=  bishops],  and  punished  with  the  penalties  determined  by  law" 
["a  jure"  =  by  legal  right  or  justice]  ;  it  provides  for  a  censorship 
of  Bibles  and  religious  books,  under  penalty  of  excommunication  and 
fine  for  those  who  print,  publish,  circulate,  or  have  them  wiihout  the 
examination  and  approval  of  the  ordinary  ;  and  it  provides  punishment 
by  the  bishops  for  those  who  pervert  the  language  of  holy  scripture  to 
profane  uses. 

The  2d  Plenary  Council  of  Baltimore,  held  in  1866,  after 
repeating  some  of  the  leading  parts  of  the  Tridentine  decrees, 
adds  another  decree,  which  is  thus  translated : 

"  Since  the  faithful  keeping  of  the  deposit  of  the  Holy  Scriptures, 
committed  by  the  Lord  to  the  Church,  requires  of  the  bL-hops  to  strive 
with  all  their  strength,  lest  the  word  of  God,  adulterated  through  the 
fraud  or  carelessness  of  men,  be  furnished  to  the  faithful,  we  vehe- 
mently urge  all  the  pastors  of  souls  of  this  region,  to  keep  continually 
before  their  eyes  all  those  things  which  have  been  decreed  in  the  matter 
of  so  great  moment  by  the  holy  council  of  Trent,  commended  by  the 
supreme  pontiffs,  especially  by  Leo  XII.  and  by  Pius  VIII.  of  happy 
memory,  in  their  encyclical  letters,  and  determined  by  the  most 
Illustrious  and  Reverend,  John  Carroll,  Archbishop  of  Baltimore,  in 
conjunction  with  the  other  bishops  of  this  region,  at  the  meeting  held 
in  the  year  1810  :  that  they  keep  away  from  their  own  flocks  the  bibles 
corrupted  by  non-Catholics,  and  permit  them  to  pick  out  the  uncor- 
rupted  food  of  the  word  of  God  only  from  approved  versions  and 
editions.  We  therefore  determine  that  the  Douay  version,  which  has 
been  received  in  all  the  churches  whose  faithful  [i.  e.,  whose  members] 
speak  English,  and  deservedly  set  forth  by  our  predecessors  for  the 
use  of  the  faithful,  bo  retained  entirely.  But  the  bishops  will  take 
care  that  for  ihe  future  all  editions,  both  of  the  New  and  of  the  Old 
Testament  of  the  Douay  version,  be  most  faultlessly  made  [i.  e., 
printed],  according  to  the  most  approved  copy  to  be  designated  by 
them,  with  annotations  which  may  be  selected  only  from  the  holy  fa- 
thers of  the  church,  or  from  learned  and  Catholic  men." 


THE  BIBLE.  411 

By  the  "  old  Vulgate  Latin  edition  "  the  council  of  Trent 
meant  the  Latin  version  of  the  Bible  which  has  long  passed  as 
Jerome's.  He  was  one  of  the  most  learned  and  celebrated  of 
the  Latin  fathers,  a  monk  and  priest,  born  in  Dalmatia  about 
A.  D.  330,  and  dying  at  Bethlehem  about  A.  D.  420.  About 
A.  D.  383  he  began,  at  the  request  of  pope  Damasus,  to  revise 
the  old  Latin  version  of  the  Bible  ;  and  about  A.  D.  390-404 
he  made  a  new  translation  of  the  Old  Testament  from  the 
Hebrew.  The  Latin  Bible,  which  is  called  by  his  name,  is 
in  some  parts  a  very  valuable  translation,  but  is  of  very  une- 
qual merit,  and  is  thus  described  by  an  able  English  critic  and 
scholar,  Rev.  B.  F.  Westcott,  in  Smith's  Dictionary  of  the 
Bible : 

"  The  books  of  the  Old  Testament,  with  one  exception,  were  cer- 
tainly taken  from  his  [Jerome's]  version  from  the  Hebrew ;  but  this 
had  not  only  been  variously  corrupted,  but  was  itself  in  many  particu- 
lars (especially  in  the  Pentateuch)  at  variance  with  his  later  judg- 
ment  The  Psalter  [=  P.-alms]  ....  was  retained  from  the  Old 

Version,  as  Jerome  had  corrected  it  from  the  Septuagint  [=  the  an- 
cient Greek  version  of  the  Old  Testament].  Of  the  Apocryphal  books 
Jerome  hastily  revised  or  translated  two  only,  Judith  and  Tobit.  The 
remainder  were  retained  from  the  Old  Version  against  his  judgment ; 
and  the  Apocryphal  additions  to  Daniel  and  Esther,  which  he  had 
carefully  marked  as  apocryphal  in  his  own  version,  were  treated  as 

integral  parts  of  the  books In  the  New  Testament the 

text  of  the  Gospels  was  in  the  main  Jerome's  revised  edition  ;  that 
of  the  remaining  books  his  very  incomplete  revision  of  the  old  Latin." 

In  regard  to  the  editions  of  the  Vulgate  published  by  popes 
Sixtus  V.  and  Clement  VII.,  see  the  account  of  the  bull  JEter- 
nus  Hie,  in  Chapter  IV. 

The  Roman  Catholic  church,  as  appears  above,  accepts  and 
defends  the  Latin  Vulgate  Bible  as  its  standard,  and  anathe- 
matizes all  who  appeal  from  it  to  any  other  version,  or  even  to 
the  Hebrew  and  Greek  originals.  Moreover,  every  translation 
of  the  Bible  into  English  or  any  other  language  must  be  made 


412  THE   BIBLE. 

from  the  Vulgate,  and  accompanied  with  notes  ;  or  it  can  not 
be  acceptable  to  that  church.  Thus  the  title  page  of  a  Douay 
Bible  in  the  author's  possession  reads : 

"  The  Holy  Bible,  translated  from  the  Latin  Vulgate :  diligently 
compared  with  the  Hebrew,  Greek  and  other  editions,  in  various  lan- 
guages. With  annotations  by  the  Rev.  Dr.  Challoner ;  together  with 
references  and  an  historical  and  chronological  index.  With  the  appro- 
bation of  the  provincial  council.  Baltimore :  published  by  Fielding 
Lucas,  Jr.  138  Market  Street." 

The  New  Testament,  translated  into  English  from  the  Latin 
Vulgate,  and  approved  by  the  University  of  Rheims  in  France, 
was  published  at  Rheims  in  1582 ;  and  is  hence  called  the 
"  Rhemish  Testament."  The  Old  Testament,  translated  into 
English  from  the  Vulgate,  and  approved  by  the  University  of 
Douay  in  France  in  1609,  completed  the  Roman  Catholic  ver- 
sion of  the  Bible  into  English,  which  is  therefore  called  the 
"  Douay  Bible."  The  annotations  by  Rev.  Dr.  Challoner,  now 
published  in  the  Douay  Bibles  of  this  country,  differ  much 
from  the  notes  by  the  translators  in  the  early  editions  ;  and  the 
version  itself,  as  now  published,  has  been  considerably  modified 
in  its  language*  from  that  which  was  used  by  the  translators, 
and  is  more  like  the  English  version  of  1611,  which  is  often 
called  king  James's  Bible,  or  the  authorized  version,  and  is 
familiar  to  all  English-speaking  Protestants  as  their  common 

Bible. 

A  few  comparisons  between  the  Douay  (with  its  notes)  and 
the  common  English  Bible  will  be  of  interest.  The  edition 
used  of  the  former  is  that  of  which  the  title  page  is  given 
above. 

*  Thus  "  arch-synagogue  "  in  Mk.  5  :  35,  is  now  "  ruler  of  the  synagogue  " ; 
"  longanimity  "  in  Rom.  2:4,  is  " long-suffering " ;  "a  new  paste,  as  yon  are 
azymes,"  in  1  Cor.  5  :  7,  is  now  "  a  new  mass,  as  you  are  unleavened  " ;  "  obdurate 
with  the  fellatio  of  sin,"  in  Heb.  3 :  13,  is  "  hardened  by  the  deceitfulness  of 
«in,"  &c. 


THE  BIBLE. 


413 


DOUAY  VERSION.    Gen.  1  :  1-3. 

"  In  the  beginning  God  created  heaven 
and  earth. 

"2  And  the  earth  was  void  and  empty, 
and  darkness  was  upon  the  face  of  the 
deep  :  and  the  Spirit  of  God  moved  over 
the  waters. 

"3  And  God  said:   Be  light  made. 

And  light  was  made. 

"  4  And  God  saw  the  light  that  it  was 
good  :  and  he  divided  the  light  from  the 
darkness. 

"  5  And  he  called  the  light  Day,  and 
the  darkness  Night:  and  there  was  eve- 
ning and  morning  one  day. 

"  6  And  God  said  •  Lot  there  be  a 
firmament*  made  amidst  the  waters  :  and 
let  it  divide  the  waters  from  the  waters. 

"  7  And  God  made  a  firmament,  and 
divided  the  waters  that  were  under  the 
firmament,  from  those  that  were  above 
the  firmament.  And  it  was  so. 

"  8  And  God  called  the  firmament, 
Heaven  :  and  the  evening  and  morning 
were  the  second  day." 

PSALM  cxvi. 

"  Alleluia. 

"  O  praise  the  Lord,  all  ye  nations : 
praise  him,  all  ye  people. 

"  2  For  his  mercy  is  confirmed  upon 
us  :  and  the  truth  of  the  Lord  remaineth 
for  ever." 

ST.  MATTHEW  3  : 1-12. 

"  Now  in  those  days  came  John  the 
Baptist  preaching  in  the  desert  of  Ju- 
dea; 

"  2  And  saying  :  Do  penancef  :  for 
the  kingdom  of  heaven  is  at  hand. 


ENGLISH  VERSION.     Gen.  1  : 1-8. 

"  In  the  beginning  God  created  the 
heaven  and  the  earth. 

"  2  And  the  earth  was  without  form, 
and  void ;  and  darkness  was  upon  the 
face  of  the  deep :  and  the  Spirit  of  God 
moved  upon  the  face  of  the  waters. 

"  3  And  God  said,  Let  there  be  light 
and  there  was  light. 

"  4  And  God  saw  the  light  that  it  was 
good  :  and  God  divideth  the  light  from 
the  darkness. 

"  5  And  God  called  the  light  day,  and 
the  darkness  he  called  Night :  and  the  eve- 
ning and  the  morn  ing  were  the  first  day. 

"  6  And  God  said,  Let  there  be  a  fir- 
mament in  the  midst  of  the  waters  :  and 
let  it  divide  the  waters  from  the  waters. 

"  7  And  God  made  the  firmament,  and 
divided  the  waters  which  were  under  the 
firmament  from  the  waters  which  were 
above  the  firmament :  and  it  was  so. 

"  8  And  God  called  the  firmament 
Heaven  :  and  the  evening  and  the  morn- 
ing were  the  second  day." 

PSALM  cxvu. 

"  0  praise  the  Lord,  all  ye  nations ; 
praise  him,  all  ye  people. 

"  2  For  his  merciful  kindness  ic  great 
toward  us  :  and  the  truth  of  the  Lord 
endureth  for  ever.  Praise  ye  the  Lord." 

ST.  MATTHEW  3  : 1-12. 

"  In  those  days  came  John  the  Cap. 
tist,  preaching  in  the  wilderness  of  Judea, 

"  2  And  saying,  Repent  ye  ;  for  the 
kingdom  of  heaven  is  at  hand. 


"  *  A  firmament.  By  this  name  is  here  understood  the  whole  space  between 
the  earth  and  the  highest  stars.  The  lower  part  of  which  divideth  the  waters 
that  are  upon  the  earth,  from  those  that  are  above  in  the  clouds." 

t "  Do  penance.  Pcenitentiam  agite,  ptravotirt.  Which  word,  according  to 
the  use  of  the  scriptures  and  the  holy  fathers,  does  not  only  signify  repentance  and 
amendment  of  life,  but  also  punishing  past  sins  by  fasting,  and  such  like  peniten- 
tial exercises." 


414 


THE   BIBLE. 


"3  For  this  is  he,  who  was  spoken 
of  by  Isaias  the  prophet,  saying :  A  voice 
of  one  crying  in  the  desert :  Prepare  ye 
the  way  of  the  Lord  ;  make  straight  his 
paths. 

"4  And  John  himself  had  his  gar- 
ment of  camel's  hair,  and  a  leathern 
girdle  about  his  loins ;  and  his  food  was 
locusts  and  wild  honey. 

"  5  Then  went  out  to  him  Jerusalem 
and  all  Judea,  and  all  the  country  about 
Jordan  : 

"  6  And  they  were  baptized  by  him 
in  the  Jordan,  confessing  their  sins. 

"  7  And  seeing  many  of  the  Pharisees 
and  Sadducees  *  coming  to  his  baptisnv 
he  said  to  them  :  Ye  brood  of  vipers, 
who  hath  showed  you  to  flee  from  the 
wrath  to  come  ? 

"  8  Bring  forth,  therefore,  fruit  wor. 
thy  of  penance : 

"  9  And  think  not  to  say  within  your- 
selves :  We  have  Abraham  for  our  father : 
for  I  tell  you,  that  God  is  able  of  these 
stones  to  raise  up  children  to  Abraham. 

"  10  For  now  the  axe  is  laid  to  the 
root  of  the  trees.  Every  tree,  therefore, 
that  yieldcth  not  good  fruit,  shall  be  cut 
down,  and  cast  into  the  fire. 


"11  I,  indeed,  baptize  you  with  water 
unto  penance :  bnt  he  who  is  to  come 
after  me,  is  stronger  than  I,  whose  shoes 
I  am  not  worthy  to  carry  :  he  shall  bap- 
tize you  with  the  Holy  Ghost  and  with 
fire. 

"12  Whose  fan  is  in  his  hand :  and 
he  will  thoroughly  cleanse  his  floor,  and 
gather  his  wheat  into  the  barn  ;  but  the 
chaff  he  will  burn  with  unquenchable 
fire." 


"  3  For  this  is  he  that  was  spoken  of 
by  tho  prophet  Esaias,  saying,  The  voice 
of  one  crying  in  the  wilderness,  Prepare 
ye  the  way  of  the  Lord,  make  his  paths 
straight. 

"4  And  the  same  John  had  his  rai- 
ment of  camel's  hair,  and  a  leathern  gir- 
dle about  his  loins ;  and  his  meat  was 
locusts  and  and  wild  honey. 

"  5  Then  went  out  to  him  Jerusalem, 
and  all  Judea,  and  all  the  region  round 
about  Jordan, 

"  6  And  were  baptized  of  him  in  Jor- 
dan, confessing  their  sins. 

"  7  But  when  he  saw  many  of  the 
Pharisees  and  Sadducees  come  to  his 
baptism,  he  said  unto  them,  O  genera- 
tion of  vipers,  who  hath  warned  you  to 
flee  from  the  wrath  to  come  ? 

"  8  Bring  forth  therefore  fruits  meet 
for  repentance : 

"  9  And  think  not  to  say  within  your- 
selves, We  have  Abraham  to  our  father  : 
for  I  say  unto  you,  that  God  is  able  of 
these  stones  to  raise  up  children  unto 
Abraham. 

"10  And  now  also  the  axe  is  laid 
unto  the  root  of  the  trees :  therefore 
every  tree  which  bringeth  not  forth  good 
fruit  is  hewn  down,  and  cast  into  the 
fire. 

"11  I  indeed  baptize  you  with  water 
unto  repentance :  but  he  that  cometh 
after  me  is  mightier  than  I,  whose  shoes 
I  am  not  worthy  to  bear :  he  shall  bap- 
tize you  with  the  Holy  Ghost,  and  with 
fire: 

"12  Whoso  fan  is  in  his  hand,  and 
he  will  thoroughly  purge  his  floor,  and 
gather  his  wheat  into  the  garner ;  but 
he  will  burn  up  the  chaffwith  unquench- 
able fire." 


"  *  Pharisee*  and  Sadducees.  These  were  two  sects  among  the  Jews,  of  which 
the  former  were  for  the  most  part  notorious  hypocrites;  the  latter  a  kind  of  free- 
thinkers in  matters  of  religion. " 


THE   BIBLE. 


415 


ST.  MATTHEW  6 : 9-13. 

"  9  You,  therefore,  shall  pray  in  this 
manner  :  Our  Father,  who  art  in  heaven, 
hallo  ved  be  thy  name. 

"10  Thy  kingdom  come.  Thy  will 
be  done  on  earth  as  it  is  in  heaven. 

"11  Give  us  this  day  our  supersub- 
stanti;1.!  bread.* 

"  1-2  And  forgive  us  our  debts,  as  we 
forgive  our  debtors. 

"  13  And  lead  us  not  into  tempta- 
tion.f  But  deliver  us  from  evil.  Amen." 


ST.  JAMES  5 : 14-20. 

"  14  Is  any  sick  among  you  ?  Let  Kim 
bring  in  J  the  priests  of  the  church,  and 
let  them  pray  over  him,  anointing  him 
with  oil,  in  the  name  of  the  Lord  : 

"15  And  the  prayer  of  faith  shall 
save  the  sick  man  :  and  the  Lord  shall 
raise  him  up :  and  if  he  be  in  sins,  they 
shall  be  forgiven  him. 

"  1 6  Confess,  therefore,  your  sins  one 
to  another  ;  ||  and  pray  for  one  another, 
that  you  may  be  saved  ;  for  the  continual 
prayer  of  a  just  man  availeth  much. 

"17  Elias  was  a  man  passible  like 
unto  us :  and  with  prayer  he  prayed 
that  it  might  not  rain  upon  the  earth  ; 
and  it  rained  not  for  three  years  and  six 
months. 


ST.  MATTHEW  6  :  9-13. 

'  9  After  this  manner  therefore  pray 
ye :  Our  Father  which  art  in  heaven, 
Hallowed  be  thy  name. 

"  10  Thy  kingdom  come.  Thy  will 
be  done  in  earth  as  it  is  in  heaven. 

"  1 1  Give  us  thia  day  our  daily  bread. 

"12  And  forgive  us  oar  debts,  as  we 
forgive  our  debtors. 

"  13  And  lead  us  not  into  temptation, 
but  deliver  us  from  evil.  For  thine  is 
the  kingdom,  and  the  power,  and  the 
glory,  for  ever.  Amen." 

ST.  JAMES  5  •  14-20. 

"14  Is  any  sick  among  you  ?  let  him 
call  for  the  elders  of  the  church ;  and  let 
them  pray  over  him,  anointing  him  with 
oil  in  the  name  of  the  Lord : 

'•15  And  the  prayer  of  faith  shall 
save  the  sick,  and  the  Lord  shall  raise 
him  up ;  and  if  he  have  committed  sins, 
they  shall  be  forgiven  him. 

"16  Confess  your  faults  one  to  another, 
and  pray  one  for  another,  that  ye  may 
be  healed.  The  effectual  fervent  prayer 
of  a  righteous  man  availeth  much. 

"17  Elias  was  a  man  subject  to  like 
passions  as  we  are,  and  he  prayed  ear- 
nestly that  it  might  not  rain :  and  it 
rained  not  on  the  earth  by  the  space  of 
three  years  and  six  months. 


"  *  Stipersitbstantial  bread.  In  St.  Luke  the  same  word  is  rendered  daily  brtad. 
It  is  understood  of  the  bread  of  life,  which  we  receive  in  the  Blessed  Sacrament." 

"  t  Lead  us  not  into  temptation.  That  is,  suffer  us  not  to  be  overcome  by  temp- 
tation." 

"  J  Let  him  bring  in,  $~c.  See  here  a  plain  warrant  of  Scripture  for  the  sacrament 
of  extreme  unction,  that  any  controversy  against  its  institution  would  be  against 
the  express  words  of  the  sacred  text  in  the  plainest  terms." 

"  ||  Confess  your  tins  one  to  another.  That  is,  to  the  priests  of  the  church, 
whom,  vcr.  14,  he  had  ordered  to  be  called  for,  and  brought  in  to  the  sick :  more- 
over, to  confess  to  persons  who  had  no  power  to  forgive  sins  would  be  useless. 
Hence  the  precept  here  means,  that  we  must  confess  to  men  whom  God  hath  ap- 
pointed, and  who,  by  their  ordination  and  jurisdiction,  have  received  the  power  of 
remitting  sins  in  his  name." 


416 


THE   BIBLE. 


"18  And  he  prayed  again:  and  the 
heaven  gave  rain,  and  the  earth  yield- 
ed her  fruit 

"19  My  brethren,  if  any  of  you  shall 
err  from  the  truth,  and  any  one  convert 
him  : 

"  20  He  must  know,  that  he  who  caus- 
eth  a  sinner  to  be  converted  from  the  er- 
ror of  his  way,  shall  save  his  soul  from 
death,  and  shall  cover  a  multitude  of 
sins." 

1  JOHN  2  :  1-4. 

"  My  little  children,  these  things  I 
write  to  you,  that  you  may  not  sin.  But 
if  any  man  sin,  we  have  an  advocate  with 
the  Father,  Jesus  Christ  the  just: 

"  2  And  he  is  the  propitiation  for  our 
sins ;  and  not  for  ours  only,  but  also  for 
those  of  the  whole  world. 

"  3  And  in  this  we  do  know  that  we 
have  known  him,  if  we  keep  his  com 
mandments.* 

"4  He  that  saith  he  knoweth  him, 
and  keepeth  not  his  commandments,  is 
a  liar ;  and  the  truth  is  not  in  him." 


"18  And  he  prayed  again,  and  the 
heaven  gave  rain,  and  the  earth  brought 
forth  her  fruit. 

"19  Brethren,  if  any  of  you  do  err 
from  the  truth,  and  one  convert  him  ; 

"20  Let  him  know,  that  he  which 
converteth  the  sinner  from  the  error  of 
his  way  shall  save  a  soul  from  death, 
and  shall  hide  a  multitude  of  sins." 

1  JOHN  2: 1-4. 

"My  little  children,  these  things  write 
I  unto  you,  that  ye  sin  not.  And  if  any 
man  sin,  we  have  an  advocate  with  the 
Father,  Jesus  Christ  the  righteous  : 

"  2  And  he  is  the  propitiation  for  our 
sins :  and  not  for  ours  only,  but  also  for 
the  sins  of  the  whole  world. 

"  3  And  hereby  we  do  know  that  we 
know  him,  if  we  keep  his  commandments. 

"  4  He  that  saith,  I  know  him,  and 
keepeth  not  his  commandments,  is  a  liar, 
and  the  truth  is  not  in  him." 


To  a  Protestant,  the  notes  in  the  Douay  Bible  are  altogether 
the  most  objectionable  part  of  it.  No  Protestant,  of  course, 
accepts  or  reverences  as  inspired  truth  the  additions  to  the 
books  of  Esther  and  of  Daniel,  or  any  of  the  books  which  are 
found  in  the  Douay  Old  Testament,  but  not  in  the  Hebrew 
Bible.  But  there  is  much  truth  in  a  recent  utterance  by  Prof. 
Tayler  Lewis  of  Union  College  : 

"  We  venture  the  assertion  that  a  candid  man  of  good  education,  and 
whose  mind  had  never  been  prejudiced  on  the  question,  might  read 
chapter  after  chapter  of  the  Old  and  New  Testament,  in  the  common 
English  version,  in  the  Douay,  in  the  Rheims,  in  the  German  of  Luther, 
the  Latin  Vulgate,  &c.,  without  discovering  any  difference  that  would 

"*  We  have  known  him,  if  we  keep  his  commandments.  He  speaks  of  that  prac- 
tical knowledge  by  love  and  affection,  which  can  only  be  proved  by  our  keeping 
his  commandments ;  and  without  which  we  cannot  be  said  to  know  God,  as  wo 
should  do." 


THE   BIBLE.  417 

arrest  his  attention.  He  might,  in  this  way,  read  through  the  whole 
Scriptures  without  finding  anything  that  could  bear  the  name  of  a  dog- 
matic contradiction." 

Yet  the  opposition  of  the  Roman  Catholic  church  to  the 
common  English  Bible,  or,  as  they  call  it,  the  "  Protestant 
Bible,"  is  well  known  as  no  new  thing.  John  Wickliffe  (= 
Wycliffe),the  herald  of  the  Reformation,  and  the  earliest  transla- 
tor of  the  Bible  into  English,  made  his  translation  from  the  Vul- 
gate ;  but  the  council  of  Constance  in  1415,  more  than  30  years 
after  his  death,  anathematized  him  as  a  notorious  and  scandalous 
heretic,  and  ordered  his  body  and  bones  to  be  disinterred  and 
cast  out  from  ecclesiastical  burial.  William  Tyndale  (=  Tyn- 
dal  or  Tindal),  another  English  reformer  and  a  translator  of 
the  Bible  from  the  Hebrew  and  Greek  originals  into  clear  and 
simple  English,  was,  through  the  efforts  and  influence  of 
Henry  VIII.  and  others,  arrested  at  his  retreat  on  the  continent, 
imprisoned  a  year  and  a  half  in  a  strong  castle,  condemned  as 
a  heretic,  and  finally,  after  uttering  his  last  prayer,  "  Lord, 
open  the  king  of  England's  eyes,"  was  strangled  and  then 
burned  at  the  stake,  at  Vilvoorden  (now  in  Belgium),  Oct.  6, 
1536.  Some  of  the  early  English  versions  of  the  Bible  gave 
much  offense  to  the  Roman  Catholics  by  their  notes  in  opposi- 
tion to  the  doctrines  of  the  Roman  Catholic  church  ;  but  Cran- 
mer's  Bible  (1540,  &c.)  and  the  authorized  or  Common  English 
Version  (published  "by  authority"  of  king  James  I.  of  Eng- 
land) omit  all  controversial  or  doctrinal  notes,  without  satisfy- 
ing the  Roman  Catholic  demand  at  all.  The  council  of  Balti- 
more, giving  law  to  the  Roman  Catholics  in  this  country,  only 
echo  the  prevalent  and  authoritative  sentiment  of  their  church 
when  they  speak  of  all  but  their  own  versions  as  "  the  bibles 
corrupted  by  non-Catholics."  The  Encyclical  Letter  of  pope 
Gregory  XVI.  against  Bible  Societies,  <fec.,  is  given  in  Chapter 
IV.  The  4th  of  the  "  10  rules  respecting  prohibited  books  pre- 
pared by  the  fathers  chosen  by  the  council  of  Trent,  and  ap- 
proved by  pope  Pius  IV.,"  allowed  bibles  in  the  vulgar  tongue 

only  on  the  written  permission  of  a  bishop  or  inquisitor,  and 
27 


418  THE  BIBLE. 

to  those  persons  who,  in  the  bishop's  or  inquisitor's  judgment, 
with  the  advice  of  the  parish-priest  or  confessor,  might  thus 
have  their  faith  and  piety  increased  and  not  injured,  the  offen- 
der to  be  refused  absolution  till  he  should  give  up  his  bible  to 
the  bishop,  the  bookseller  who  sold  him  a  copy  being  also  sub- 
ject to  a  fine  equal  to  the  value  of  the  bible  and  to  further  pun- 
ishment. But  this  rule,  made  more  stringent  by  Clement  VIII., 
was  so  modified  by  Benedict  XIV.  "  that  the  perusal  of  such 
versions  may  be  considered  permitted,  as  have  been  published 
with  the  approbation  of  the  apostolic  see,  or  with  annotations 
taken  from  the  holy  fathers  of  the  church  or  from  learned 
and  Catholic  men." 

Bible-burning  has  been  practiced  by  Roman  Catholic  priests 
both  in  this  and  in  other  countries.  In  November,  1842,  Father 
Telmon,  an  Oblate  missionary  from  Canada,  who  held  a  pro- 
tracted meeting  in  the  town  of  Champlain,  N.  Y.,  publicly 
burned  42  (Dr.  Cote  said,  more  than  100)  Bibles  given  to  the 
Catholics  by  Protestant  agents  of  the  Bible  Society  ;  but  the 
resident  priest,  Father  Dugas,  disapproved  of  the  burning,  and 
the  bishop  of  Montreal,  who  visited  the  place  5  days  afterwards, 
expressed  disapprobation  in  strong  terms,  though  it  does  not 
appear  that  any  penalty  was  inflicted  on  the  Oblate  father. 
Bibles  were  also  burned  in  York,  Pa.,  in  1852  and  1854. 
Another  Bible,  loaned  to  a  poor  sick  Roman  Catholic,  was 
taken  by  the  priest  (an  Austrian  immigrant),  and  returned  to 
the  treasurer  of  the  York  County  Bible  Society,  with  the  follow- 
ing letter  (printed  as  it  was  written)  : 

«  YORK,  March  19th,  1854. 

"  SIR, — I  send  yon  back  the  Bible  you  loaned  to  Gregory  Berger. 
The  reason  I  do  so  is,  because  that  book  is  against  Christianity  itself.— 
I  pray,  You  shall  not  judge  me  as  opposed  to  the  reading  of  Bible, 
sopposed  that,  what  pretends  to  be  the  bible,  is  realy  the  bible.  But 
that  book  which  I  send  to  You  is  party  adulterated,  partly  interpolated, 
partly  mutilated  in  those  parts  of  it,  which  you  and  your  fellows  and 
masters  can  not  and  could  not  onderstand,  or  which  are  opposed  to 
what  you  call  faith. 


THE  BIBLE.  419 

"  I  ask  you  therefore  that  you  would  spare  Yourself  the  trouble 
of  loaning  books  of  that  kind  to  people  of  my  congregation.  If  I 
should  find  more  such  bibles  I  would  not  send  them  back,  but  I  would 
burn  them  for  they  are  worth  it.  "  Respectfully 

"FRANCIS  JOSEPH  WACHTER, 
"Pastor  of  St.  Mary's  Rom.  Catholic  Church." 

Bibles  and  Testaments,  even  if  translated  from  the  Vulgate, 
have  been  classed  among  the  prohibited  books,  and  burned,  un- 
less they  had  the  prescribed  notes  or  approbation.  Thus  in 
Chili,  South  America,  the  agent  of  the  American  Bible  Society 
in  1834-5  saw  New  Testaments  of  an  approved  version,  but 
without  the  notes,  publicly  and  ceremoniously  burned  by  a 
priest  in  the  public  square  of  one  of  the  cities.  Another  Bible- 
burning  took  place  in  Chili  about  4  years  ago.  Bibles  translated 
from  the  Yulgate,  and  furnished  by  the  British  and  Foreign  Bible 
Society,  were  likewise  burned  in  Brazil  a  few  years  since. 
Numerous  other  cases  might  be  mentioned,  in  Spain,  France, 
Italy,  Syria,  &c.,  were  it  necessary. 

Bibles  published  with  notes  are  necessarily  more  expensive 
than  those  without  note  or  comment.  The  Douay  Bible  is 
easily  obtained  in  the  United  States  or  in  England  at  prices 
varying  from  $1.25  or  $1.50  up  to  $35.  But  in  Roman  Catho- 
lic countries  Bibles  in  the  language  of  the  people  have  usually 
been  costly  and  scarce,  if  obtainable  at  all.  Said  Kirwan  (Rev. 
Nicholas  Murray,  D.D.),  in  his  Letters  to  Chief  Justice  Taney, 
published  in  1852  under  the  title  "  Romanism  at  Home  " ; 
"  The  Bible  as  a  rule  is  unknown  in  Italy."  A  correspondent 
of  the  New  York  Commercial  Advertiser  writing  from  Aosta 
in  Piedmont  about  20  years  ago,  says  : 

"  I  have  traveled  from  Mount  -ZEtna,  in  Sicily,  through  the  different 
capitals  of  the  Italian  kingdom  to  the  vale  of  Aosta ;  and  in  all  my 
wanderings  I  have  only  seen  3  copies  of  the  "Word  of  God  in  the 
Italian  language,  namely,  one  at  Pompeii,  one  at  a  bookstall  in  Milan, 
which  had  been  put  in  circulation  by  some  English  Bible  agent,  and 
another  at  a  library  in  Milan,  a  very  elaborate  edition  in  1 2  volumes, 
with  copious  notes  by  the  archbishoo  of  Florence — price  $10." 


420  THE  BIBLE. 

Another  traveler,  writing  at  a  dfferent  time,  speaks  of  copies 
of  Martini's  Bible  openly  exposed  for  sale  in  Rome.  Martini's 
Italian  Bible,  which  is  here  referred  to,  was  published  in  the 
latter  part  of  the  18th  century,  the  translator,  Anthony  Martini, 
archbishop  of  Florence,  receiving  the  benediction  and  acknow- 
ledgments of  pope  Pius  VI.  in  1778. 

The  Anglican  bishops,  in  answering  the  invitation  of  pope 
Pius  IX.  to  attend  the  Ecumenical  Council  of  1869-70,  said, 
among  other  things : 

"  Let  us  humbly  ask  Thee,  canst  Thou  show  us  even  a  single  copy 
of  the  original  Hebrew  Old  Testament  printed  in  Thine  own  city, 
Home,  '  The  Mother  and  Mistress  of  all  churches  ?'  No,  not  one. 
One  edition  of  the  New  Testament  in  Greek,  printed  there  the  other 
day — about  400  years  after  the  invention  of  printing — from  the  cele- 
brated Vatican  manuscript,  we  have  now  gratefully  hailed ;  after  long 
and  anxious  delay.  But  we  apprehend  that  the  flock  committed  to  Thy 
pastoral  care  has  still  to  wait  for  an  edition  from  the  Roman  press,  in 
their  own  tongue,  of  the  Old  or  New  Testament" 

Spain,  Portugal,  Austria,  and  other  exclusively  Roman 
Catholic  countries,  were  all  in  the  same  position  as- Italy  in  re- 
gard to  Bibles  a  few  years  ago.  Archbishop  Hughes  of  New 
York  having  said  that  "  the  art  of  printing  facilitates  the  dif- 
fusion ot  the  Holy  Scriptures,  and  that  the  Church  avails  her- 
self with  eagerness  of  that  art  for  the  purpose  of  multiplying 
copies  of  them,"  Anson  G.  Phelps,  Jr.,  Esq.,  of  New  York, 
published  a  letter  to  the  archbishop,  asking  him  u  which  trans- 
lation of  the  Holy  Scriptures  into  the  Italian  language  is  ac- 
ceptable to  the  Church,  and  sure  to  meet  the  '  patronage  of 
popes,  cardinals,  and  bishops,' "  and  giving  a  pledge  "  to  print 
a  large  edition  of  this  translation,  and  send  it  to  Italy  for  gra- 
tuitous distribution."  The  offer  appears  never  to  have  been 
accepted,  and  both  Archbishop  Hughes  and  Mr.  Phelps  died  a 
few  years  afterwards.  The  offer  has  also  been  repeatedly  made 
by  Protestants,  both  in  England  and  in  this  country,  to  print  the 
Douay  Bible  for  free  circulation,  without  the  notes,  provided 
the  Roman  Catholic  ecclesiastics  would  authorize  its  use  among 


THE  BIBLE.  421 

their  people ;  but  this  offer  has  always  been  promptly  rejected. 
Yet  the  Catholic  Publication  Society  of  New  York  has  pub- 
lished and  widely  circulated  a  tract  entitled  "  Is  it  honest  ?"  the 
first  question  of  which  is — 

"  Is  IT  HOXEST  to  say  that  the  Catholic  Church  prohibits  the  use  of 
the  Bible — when  any  body  who  chooses  can  buy  as  many  as  he  likes  at  any 
Catholic  bookstore,  and  can  see  on  the  first  page  of  any  one  of  them  the 
approbation  of  the  bishops  of  the  Catholic  church  with  the  Pope  at 
their  head,  encouraging  Catholics  to  read  the  Bible,  in  these  words : 
'  The  faithful  should  be  excited  to  the  reading  of  the  Holy  Scriptures,' 
and  that  not  only  for  the  Catholics  of  the  United  States,  but  also  for 
those  of  the  whole  world  besides  ?" 

Those  who  have  attentively  and  candidly  read  the  preceding 
part  of  this  chapter,  will  be  able  to  answer  this  question  without 
any  special  assistance. 


CHAPTER  XIV. 

CHURCHLY  AND  DEVOTIONAL  EXERCISES,   ARTICLES,   AND   TERMS. 

THE  mass  is  the  one  great  public  service  of  the  Roman 
Catholic  Church,  in  which  the  offering  and  consecration  of  the 
sacramental  bread  and  wine  and  the  communion  or  Lord's 
Supper  itself  are  the  essential  parts,  with  a  preparation  or  in- 
troduction, and  a  post-communion  or  conclusion  of  the  service. 


HIGH   MASS — ELEVATION   OF  THE   HOST. 

The  mass  is  closely  connected  with  the  doctrine  of  transub- 
stantiation  (see  Chap.  II.),  and  is  regarded  as  a  repetition  of 
the  sacrifice  of  Jesus  Christ.  The  late  bishop  England,  in  his 
"  Explanation  of  the  Mass,"  has  this  definition : 


CHUBCHLT  AND   DEVOTIONAL  SERVICES,   AC.  423 

"  The  Mass  is  the  principal  office  of  the  new  law,  in  which,  under 
the  appearance  of  bread  and  wine,  the  Redeemer  of  the  world  is 
offered  up  in  an  unbloody  manner  upon  our  altars,  as  a  true,  proper, 
and  propitiatory  sacrifice  for  the  living  and  the  dead." 

The  name  "  mass "  (missa,  in  Latin)  is  generally  derived 
from  the  phrase  "  /te,  missa  est "  (=  Go,  it  [the  assembly]  is 
dismissed),  anciently  used  when  the  catechumens,  or  candi- 
dates for  admission  to  the  church,  who  attended  the  service  up 
to  this  point,  were  notified  to  withdraw,  that  the  church  might 
be  by  itself  at  the  Lord's  Supper;  and  hence  "missa"  or 
"  mass"  was  used  to  denote  this  part  of  the  service  itself. 

The  liturgy  used  in  the  mass  by  the  Roman  Catholic  Church 
in  most  parts  of  Europe  and  Africa,  and  throughout  America,  is 
contained  in  the  "  Roman  Missal,"  or  mass-book,  and  is  entirely 
in  Latin.*  The  name  "  liturgy  "  and  the  principal  shaping  of 
the  mass  are  due  to  pope  Gregory  I.  in  the  6th  century ;  the 
Roman  missal  has  been  revised  and  published  under  Pius  Y. 
in  1570,  under  Clement  VIII.  in  1604,  under  Urban  VIII.  in 
1634.  Certain  parts  of  the  mass  are  invariable,  and  make  up 
the  "  Ordinary  of  the  Mass  ; "  other  parts  (the  Introit,  Col- 
lects, Epistle  with  its  accompaniments,  Gospel,  Offertory,  Se- 
crets, Preface,  Communion,  and  Post-Communion)  vary  for  the 
different  Sundays  of  the  year,  and  for  the  festivals  of  particular 
saints  or  classes  of  saints,  for  the  dead,  for  particular  objects 
or  occasions  or  places,  &c.  The  Ambrosian  liturgy,  still  used 
in  the  churches  of  Milan  in  Italy,  differs  but  little  from  the 
Roman ;  but  the  Greek  or  Eastern  church  and  the  Greek  Cath- 
olics have  their  liturgy  in  ancient  Greek ;  the  Maronites  and 
Jacobites  have  theirs  in  ancient  Syriac ;  the  Armenians  and 
Armeno-Catholics  in  ancient  Armenian,  <fec. 

*  The  council  of  Trent's  9th  canon  on  the  sacrifice  of  the  mass  is,  "  If  any  one 
say,  that  the  rite  of  the  Roman  Church,  in  which  part  of  the  canon  and  the  words 
of  consecration  are  uttered  in  a  low  voice,  is  to  be  condemned  ;  or  that  the  mass 
ought  to  be  celebrated  only  in  the  vulgar  tongue  ;  or  that  water  is  not  to  be  mixed 
•with  the  wine  in  offering  the  chalice,  because  it  is  contrary  to  Christ's  institution; 
let  him  be  anathema." 


424 


CHURCHLY  AND  DEVOTIONAL  SERVICES,  AC. 


"Low  mass "  or  "  private  mass  "  is  the  ordinary  mass,  last- 
ing from  20  to  30  minutes,  and  read  without  music.  "  High 
mass  "  is  the  service  in  which  the  responses  and  some  other 
parts  are  chanted  by  the  choir.  A  "  solemn  high  mass,"  or 
"  solemn  mass,"  is  a  long  and  pompous  service,  used  on  great 
festivals  and  other  solemn  occasions,  in  which  the  deacon  and 
subdeacon  officiate,  and  chanting,  singing  by  a  choir,  instru- 
mental music  and  incense  are  introduced. 

A  "  solemn  pontifical  mass  "  is  a  solemn  mass  celebrated  by 
a  bishop.  A  mass  for  the  dead  may  be  low,  high,  solemn,  or 
solemn  pontifical.  A  "conventual  mass"  is  one  celebrated  in 
a  convent.  A  "  votive  mass  "  *  is  one  celebrated  for  the  priest's 
own  devotion,  or  at  the  wish  of  some  of  the  faithful,  and  dif- 
ferent from  the  prescribed  mass  or  masses  for  the  day.  Masses 
for  the  dead,  and  votive  masses  generally,  are  prohibited  on 
great  festivals,  <&c.,  and  are  subject  to  special  rules  as  to  the 

hours.  Private  mass  may 
be  said,  at  least  after  mat- 
ins and  lauds,  at  any  hour 
from  dawn  to  noon.  No 
sacrifice  is  offered  on  Good 
Friday. 

The  35  illustrations 
which  follow,  represent  the 
35  parts  of  the  mass,  with 
the  emblematic  significa- 
tion of  each  in  the  upper 
part  and  named  above  it, 
and  are  copied  from  those 
published  in  "  The  Garden 
of  the  Soul,"  but  Avith  much 
improvement  in  the  en- 


Jcsus  enters  the  Garden. 


Tllli   FBIBST   GOES   TO   THE   ALTAB. 


graving. 


*  Among  the  votive  masses  are  those  of  the  holy  Trinity,  of  Angels,  of  the  Apos- 
tles Peter  and  Paul,  of  the  Holy  Ghost,  of  St.  Mary,  for  any  necessity,  &c.  The 
mass  of  the  Holy  Ghost,  often  celebrated  on  great  occasions,  has  a  reading  of  Acts 
8  :  14-17  ;  its  gospel  from  John  14  :  23-31  ;  its  communion  from  Acts  2:  2,4;  with 
•everal  prayers  for  and  invocations  of  the  Holy  Ghost. 


CHURCHLT  AND  DEVOTIONAL  SERVICES,   AC. 


425 


The  priest,  having  put  on  the  prescribed  vestments  (see 
Chap.  VII.),  and  made  due  preparation,  takes  the  cup  in  his 
hand,  and  bears  it  elevated  before  his  breast.  He  goes  with 
downcast  eyes,  grave  step,  and  upright  body.  An  attendant 
carries  the  missal  and  other  things  necessary  for  the  celebra- 
tion, unless  they  have  been  made  ready  previously.  On  arriv- 
ing at  the  altar,  the  priest  bows  low  with  uncovered  head  to 
the  altar,  or  to  the  crucifix  on  it.  He  places  the  cup  on  the 
altar,  and  afterwards  makes  the  sign  of  the  cross  by  putting 
his  right  hand  to  his  forehead,  then  below  his  breast,  then  to 


Jesus  prays  in  the  Garden. 


his  left  and  right  shoul- 
ders, and  says  in  a  distinct 
voice  (in  Latin),  "  In  the 
name  of  the  Father,  and  of 
the  Son,  and  of  the  Holy 
Ghost."  Then  joining  his 
hands  before  his  breast,  he 
begins  the  antiphony  from 
Ps.  42  :  4  (=  Ps.  43  :  4) 
"Introibo  ad  altare  Dei  [== 
I  will  go  in  to  the  altar  of 
God]  ;  "  and  the  attendant 
responds  (also  in  Latin), 
"  To  God  who  makes  joyful 
my  youth."  Afterwards  the 
priest  and  the  attendant  or  attendants  alternately  say  the  42d 
Psalin*  in  the  Vulgate  (=Ps.  xliii.  in  Hebrew  and  English), 
with  the  G-loria  Patri  (=  "  Glory  be  to  the  Father  and  to  the 
Son  and  to  the  Holy  Ghost.  As  it  was  in  the  beginning,"  &c.), 
and  the  above  antiphony  repeated,  with  the  addition,  "  Our 
help  is  in  the  name  of  the  Lord."  "  Who  made  heaven  and 
earth."  The  Conftteor  [==  I  confess]  or  Confession  by  the 
priest,  bowing  low,  now  follows  thus  : 


THE   PRIEST   BEGINS   MASS. 


*  In  masses  for  the  dead,  and  daring  Passion-week,  this  Psalm  and  the  Gloria 
Patri  are  omitted. 


CHURCHLY  AND  DEVOTIONAL   SERVICES,   AC. 


"  I  confess  to  Almighty  God,  to  blessed  Mary  ever  Virgin,  to  blessed 
Michael  the  Archangel,  to  blessed  John  the  Baptist,  to  the  holy  Apos- 
tles Peter  and  Paul,  to  all  the 
Jesus  falls  on  his  Face. 


saints,  and  to  you,  brethren : 
because  I  have  sinned  too 
much  in  thought,  word,  and 
deed,  (thrice  he  strikes  his 
breast  while  he  says)  my  fault, 
my  fault,  my  very  great  fault. 
Therefore  I  beseech  blessed 
Mary  ever  Virgin,  blessed  Mi- 
chael the  Archangel,  blessed 
John  the  Baptist,  the  holy 
Apostles  Peter  and  Paul,  all 
the  saints,  and  you,  brethren, 
to  pray  for  me  to  the  Lord  our 
God."  The  attendants  answer, 
"  Almighty  God  pity  thce,  and, 
thy  sins  being  taken  away,  bring  thee  through  unto  eternal  life."  The 
priest  says,  "  Amen."  Then  the  attendants  repeat  the  confession,  and 
say  "thee,  father,"  where  the  priest  said  " you, brethren." 


AT   THE   CONFITEOB. 


Jesus  is  betrayed  with  a  Kiss. 


i: 


THE   PRIEST   KISSES   THE   ALTAB. 


deign  to  pardon  all  my  sins." 


Upon  this  the  priest  joins 
his  hands,  makes  absolu- 
tion, crosses  himself,  en- 
gages with  the  attendants 
in  responsive  prayer,  and 
prays  in  secret  at  the  altar 
for  the  pardon  of  sins. 
Then  joining  his  hands 
above  the  altar,  and  bow- 
ing, he  says : 

"We  pray  thee,  Lord,  by 
the  merits  of  thy  saints,  (he 
kisses  the  altar  in  the  middle) 
whose  relics  are  here,  and  of 
all  the  saints,  that  thou  wilt 


CHURCHLT  AND   DEVOTIONAL  SERVICES,   AC. 


42T 


Jesus  is  led  Captive. 


At  high  mass,  the  celebrant,  before  saying  the  introit,  blesses 
the  incense,  saying,  "  By  him  be  thou  blessed  (here  he  makes 
the  sign  of  the  cross  over  it),  in  whose  honor  thou  shalt  be 
burned.  Amen."  Then,  without  speaking,  he  perfumes  with 
it  the  cross,  the  relics  and 
images  of  the  saints  (if 
there  are  any),  and  the  al- 
tar on  all  sides.  The  dea- 
con then  perfumes  the  priest 
with  it. 

After  kissing  the  altar, 
the  officiating  priest  goes  to 
its  left  horn,  that  is,  to  the 
Epistle  side  of  the  altar. 
There,  standing  before  the 
altar,  and  making  the  sign 
of  the  cross  from  his  fore- 
head to  his  breast,  accord- 
ing to  the  usual  form,  he  THE  PHIE8T  GOE3  T0  THE  EPI8TLB  8IDB  op 

THE  ALTAI:. 

begins  with  a  distinct  voice 

the  introit  (=  entrance,  or  introduction)  of  the  mass,  and 

goes   through  it  with   his 

hands    joined    before    his 

breast.    The 


introit  is  one 
of  the  variable  parts  of  the 
mass,  and  is  composed  usu- 
ally of  2  short  passages  of 
Scripture,  the  2d  being  a 
verse  or  two  of  a  psalm, 
and  the  1st  being  repeated 
after  the  Gloria  Patri. 
Thus  the  introit  for  the  1st 
Sunday  of  Advent  is  com- 
posed of  the  1st  2£  verses 
of  Psalm  xxiv.  (=  Psalm 
xxv.  in  the  English  ver- 


Jesus  is  struck  on  the  Face. 


AT  THB   ISTROII. 


428 


CHURCHLY  AND  DEVOTIONAL  SERVICES,   AC. 


Jesus  is  denied  by  Peter. 


sion)  with  the  4th  verse,  and  then  the  Gloria  Patri,  and  a 
repetition  of  the  first  2£  verses ;  the  introit  for  the  2d  Sunday 
of  Advent  is  marked  as  taken  from  Is.  xxx.  and  Ps.  Ixxix., 

with  the  Gloria  Patri,  &c. 
After  finishing  the  introit, 
the  officiating  priest  repeats 
alternately  with  the  attend- 
ants, with  hands  joined  upon 
the  breast,  the  Kyrie  eleison, 
which  consists  of  9  Latin- 
ized Greek  phrases,  namely, 
"  Kyrie,  eleison  "  [=  "  Lord, 
have  mercy"],  thrice  ut- 
tered ;  then  "  Christe,  eld- 
son  "  [=  "  Christ,  have  mer- 
cy"], thrice;  then  "Kyrie, 
eleison"  thrice  again. 

Afterwards  the  priest  at  the 
middle  of  the  altar,  extend- 
ing and  joining  his  hands, 
and  inclining  his  head  some- 
what, intones,  if  it  is  to  be 
said,  the  hymn,  "  Gloria  in 
excelsis  Deo  " '  [="  Glory  to 
God  on  high  "],  bowing  as 
he  utters  the  phrases  signi- 
fying, "  We  worship  thee," 
"  We  give  thanks  to  thee," 
"  Jesus  Christ,"  and  "  Re- 
ceive our  prayer,"  and  cross- 
ing himself  as  he  says, 
"With  the  Holy  Ghost." 


AT    THE   KYRIE   ELEI8ON. 


Peter  converted  by  a  look  of  Jesus. 


AT  THE  DOMINIC  voBiscoM.         After  the  celebrant  has  in- 


i  This  hymn  or  chant,  as  translated  into  English,  is  found  in  the  Episcopal  Book 
of  Common  Prayer. 


CHURCHLY  AND  DEVOTIONAL  SERVICES,   &C. 


429 


toned  or  sung  the  first  words,  lie  is  joined  by  the  attendants 
or  choir.  The  Crloria  in  excelsis  is  omitted  on  occasions  of 
grief,  penance,  supplication  for  the  dead,  &c. 

Then  the  priest  kisses  the  middle  of  the  altar,  and  turning 
to  the  people  says,  "Dominus  vobiscum  "  *  [—  The  Lord  be  with 
you],  to  which  the  response  is,  "  Et  cum  spiritu  tuo"  [=  And 
with  thy  spirit].  Afterwards  he  says,  "  Oremus  "  [=  Let  us 
pray] ,  and  offers  the  collects  or  prayers,  one  or  more  (up  to 
5  or  7] ,  as  the  order  for  the  day  demands.  At  the  end  of  the 
collect,  the  people  answer,  "  Amen."  On  occasions  of  penance 
and  humiliation,  the  celebrant  says,  "  Flectamus  genua  "  [= 
Let  us  bend  our  knees] ,  when  he  and  the  people  kneel,  and  at 
the  word  "Levate "  [=  Rise]  they  rise  to  the  prayer  which 
follows. 

After  the  collects  comes  the  Epistle,  so  called  because  it  is 
generally  a  passage  from  one  of  the  Epistles  in  the  New  Tes- 
tament, though  it  is  some- 
times taken  from  one  of  tho 
Prophets  or  from  some  other 
part  of  the  Old  Testament. 
Bishop  England  says  : 

"  At  a  so'emn  mass,  the 
epistle  is  chanted  by  the  sub- 
deacon,  standing  with  his  face 
towards  the  nltar,  on  the  lower 
platform  or  floor  of  the  Sanc- 
tuary, at  the  south  side,  or  that 
on  his  right  hand,  which  is 
thence  called  the  epistle  side 
of  the  chancel,  of  the  sanctu- 
ary, and  of  the  altar.  After 
he  concludes,  he  makes  his  AT  THE  EPISTLE. 

reverence  to  the  altar,  which  represents  Christ,  by  going  to  the  center 
of  the  chancel  and  bending  his  knee ;  then  he  goes  to  the  celebrant 
who  has  continued  at  the  book,  reading  in  a  low  voice,  and  kneeling 


Jesus  is  led  to  Pilate. 


The  Dominm  vobiscum  is  repeated  7  times  daring  the  mass. 


430 


CHURCHLT  AND  DEVOTIONAL  SERVICES,   &C. 


obtains  his  blessing ;  he  then  delivers  the  book  which  he  has  used  to 
the  deacon,  who  remained  standing  near  the  celebrant,  and  removes  the 
book  which  the  celebrant  has  used  to  the  other  side  of  the  altar,  while 
the  deacon  lays  the  book  which  he  has  received  upon  the  altar.  .  .  . 
After  the  Epistle,  the  Choir  performs,  and  the  celebrant  reads  a  few 
verses,  which  are  called,  the  Responsory,  the  Gradual  [formerly  sung 
on  the  steps,  in  Latin  gradus],  the  Alleluia  [=  Hallelujah ;  omitted 
on  days  of  penance,  as  in  Lent,  &c.,  and  repeated  in  times  of  great  joy, 
as  at  Easter,  &c.],  the  tract  [Latin  tracttis  =drawn  out,  as  in  a  melan- 
choly note ;  omitted  in  times  of  great  joy],  the  sequence  or  the  prose 
[a  sort  of  hymn,  used  on  the  most  solemn  occasions  of  Easter,  Pente- 
cost, &c.],  the  verses  are  differently  called  according  to  their  nature  or 
the  occasion  on  which  they  are  sung." 

After  the   Epistle   and  its  accompaniments  the  celebrant, 
bowing  down  before  the  altar,  repeats  the  prayer  beginning 


Jesus  is  brought  to  Herod. 


"Munda  cor  meum,  ac  labia 
mea,  Omnipotent  Deus  [== 
Cleanse  my  heart  and  my 
lips,  Almighty  God] ."  We 
quote  again  from  bishop 
England : 

"  He  then  reads  the  gospel 
at  the  north  side,  or  that  at 
his  left  hand  side,  when  he 
faces  the  altar. 

"  In  a  solemn  mass,  the  dea- 
con kneels  on  the  lower  step 
of  the  platform,  and  prays, 
"  Cleanse,"  &c. ;  then  goes  to 
the  celebrant  for  his  blessing^ 
which  he  asks  on  his  knees,  at 
the  Epistle  side ;  the  celebrant  bestows  it,  in  the  following  words : 
« May  the  Lord  be  in  thy  heart  and  on  thy  lips,  that  thou  mayst  an- 
nounce his  gospel  in  a  worthy  and  competent  manner,  in  the  name  of 
the  Father  and  of  the  Son  and  of  the  Holy  Ghost.'  Then  rising,  the 
deacon  descends,  and  after  having  made  his  reverence  to  the  altar,  he 
goes,  preceded  by  the  incense-bearer  and  2  acolyths  with  lighted  tapers, 


AT    MUNDA    COB    MEUH. 


CHURCHLY  AND   DEVOTIONAL  SERVICES,   &C. 


431 


Jesus  is  sent  back  to  Pilate. 


and  the  subdeacon,  to  the  Gospel  side ;  and  having  saluted  the  people, 
with  his  face  turned  towards  the  north,  in  the  words  Dominus  vobiscum 
f_=  the  Lord  be  with  you],  he  proclaims  the  portion  of  the  gospel 
which  he  is  to  publish ;  and  having  marked  his  forehead,  mouth,  and 
breast,  with  the  sign  of  the  cross,  he  perfumes  the  book  with  incense, 
sings  the  gospel,  points  out  to  the  subdeacon  the  portion  which  he  has 

sung,  saying,  •  ffcec  sunt  verba 
Christi  (=  these  are  the  words 
of  Christ).'  The  subdeacon 
carries  the  book  open  to  the 
celebrant,  repeats  the  same 
words  as  he  points  that  portion 
out,  and  the  celebrant  kisses 
the  book,  saying  '  Credo '  and 
'  Confiteor*  (=  I  believe  and 
confess).  The  deacon  incense? 
[=  perfumes  with  incense] 
the  celebrant,  and  having  bowed 
to  him,  they  resume  their 
places.  .  .  .  The  people  alJ 
stand  during  the  reading  or 

singing  of  the   gospel 

After  the  gospel  the  creed  is 
properly  introduced,  as  the  profession  of  that  faith,  which  the  gospel 
has  promulgated.  That  now  recited  is  the  creed  of  Constantinople 
[=  the  Nicene  creed  modified  at  Constantinople  in  A.  D.  381  ;  see 
Chapter  II.]  ...  It  is  begun  by  the  celebrant,  and  taken  up  by  the 
choir,  to  show  that  faith  springs  from  Christ,  and  through  him  is  estab- 
lished amongst  the  people.  ...  It  is  said  or  sung  only  on  Sundays 
and  great  festivals.  After  the  celebrant  and  his  attendants  repeat  it, 
they  sit  until  the  choir  has  concluded.  This  is  the  end  of  what  is  called 
the  Mass  of  Catechumens.  .  .  . 

"  The  first  part  of  the  mass  of  the  faithful  is  the  Offertory.  This  is 
a  small  portion  of  the  Scriptures  applicable  to  the  mystery  or  fact 
which  is  commemorated,  and  of  course  varies  every  day.  This  is 
called  the  offertory,  because  it  was  sung  by  the  choir  whilst  the  faith- 
ful made  their  offerings.  .  .  .  But  the  custom  of  receiving  these 
contributions  has  long  since  gradually  ceased.  Where  there  is  no 
choir,  the  celebrant  reads  it  in  a  loud  voice.  After  the  offertory,  at 


AT   THE   GOSPEL. 


AT   THE   OFFERTORT. 

Jesus  is  spoiled  of  his  garments. 


432  CHURCHLY  AND   DEVOTIONAL  SERVICES,   AC. 

Jesus  is  Scourged.  a  solemn  mass,  or  indeed  dur- 

ing its  performance,  the  dea- 
con and  sub-deacon  go  up  to 
the  altar,  both  at  the  Epistle 
side ;  should  the  chalice  not  be 
on  the  altar,  but  placed  at  the 
credence-table  below,  the  sub- 
dencon  carries  it  up.  ...  In 
plain  masses  the  celebrant  does 
everything  himself. 

"The  deacon  being  on  the 
right  hand   of  the   celebrant, 
uncovers  the  chalice,  which  has 
on  its  mouth  a  linen  cloth  call- 
ed   a    purificatory,   for 
wiping  the  chalice  and  paten ; 
the  paten  is  a  small  plate  on 
which  the  bread  for  consecra- 
tion is  placed;  (his  is  laid  on 
the  chalice.    If  the  deacon  have 
not  spread   the  corporal  upon 
the  altar  during  the  creed,  he 
now  takes  it  from  the  burse  or 
case  in  which  it   is  kept,  and 
spreads  it  on  the  altar.     The 
corporal  is  a  cloth  neatly  fold- 
ed, except  when   spread  upon 
the  altar  during   the  sacrifice, 
and  the  bread  which  afterwards 
becomes    the    body    (= corpus 
[in  Latin])  and  the  chalice  are 
AT  THE  UNVEILING  OF  THE  CHALICE,      placed   upon  it.       Taking  the 
paten  with  the  bread  on  it  from  the  chalice,  the  deacon  gives  it  to  the 
celebrant,  who  lifting  it  up  offers  it,  repeating  the  prayer,1  '  Accept,' 

1  This  prayer  is  in  full :  "Accept,  holy  Father,  Almighty  and  eternal  God,  this  im- 
maculate host,  which  I  thy  unworthy  servant  offer  to  thec  my  living  and  true  God,  for 
my  innumerable  sins  and  offenses  and  negligences,  and  for  all  standing  round,  but 
also  for  all  faithful  Christians  living  and  dead  :  that  it  may  profit  me  and  them  for 
salvation  unto  eternal  life.  Amen."  All  the  prayers  between  the  offertory  and  the 
end  of  the  canon,  except  the  preface  uud  Lord's  prayer,  are  said  in  a  low  voice. 


CHURCHLY  AND   DEVOTIONAL  SERVICES,  &C. 


433 


Jesus  is  Crowned  with  Thorns. 


&c.,  as  in  the  ordinary  of  the  mass.  After  which,  having  made 
therewith  the  sign  of  the  cross,  he  lays  it  on  the  altar.  Meantime 
the  deacon  cleanses  the  chalice,  and  having  put  wine  into  it,  the  sub- 
deacon  places  the  water  before  the  celebrant,  which  he  blesses  with 
the  sign  of  the  cross,  and  the  prayer,  '  O  God,  who  ha  creating,'  &c. 
[a  prayer  to  be  partakers  of  Christ's  divinity]. — The  sub-deacon  then 
puts  a  small  quantity  of  water  into  the  chalice,  and  the  deacon  having 
wiped  it  carefully,  gives  it  to  the  celebrant,  who  being  assisted  by  the 
deacon,  also  repeating  the  prayer,  offers  it,  saying,  'We  offer  unto  thee,' 
&c. — then  having  made  the  sign  of  the  cross  therewith,  he  lays  hi  on 
the  altar,  and  the  deacon  covers  it  with  the  pall,  which  is  a  piece  of 
linen,  sometimes  ornamented,  but  always  made  so  stiff,  by  the  sewing 
it  on  pasteboard  or  otherwise,  as  to  rest  steadily  on  the  chalice  and  pre- 
serve its  contents  from  anything  which  might  defile  them.  .  .  .  The 
celebrant  then  bowing  down 
says  the  prayer,  'Accept  us,  O 
Lord,'  &c.  [for  acceptance  of 
the  offerers  and  their  sacrifice] 
— after  which,  rising  he  says 
'Come,  O  Almighty,'1  &c. — 
and  at  the  word  'bless,'  he 
makes  the  sign  of  the  cross 
over  the  host  and  chalice — 
then  blesses  the  incense  by  the 
sign  of  the  cross  and  the  prayer,2 
'May  the  Lord,'  &c. — and  per- 
fumes the  bread  and  wine,  and 
the  altar,  repeating  the  prayers 
which  follow.3  After  which 
he  washes  his  hands,  saying  the  AT  THB  COVERING  OF  THE  CHALICB. 

i  This  prayer  is-"  Come,  Sanctifier,  almighty  and  eternal  God,  bless  this  sacri- 
fice prepared  to  thy  holy  name." 

*  This  prayer  is-"  By  the  intercession  of  blessed  Michael  the  archangel  stand- 
ing at  the  right  of  the  altar  of  incense,  and  of  all  his  own  elect,may  the  Lord  dei<m 
to  bless  [the  sign  of  the  cross  here]  that  incense,  and  receive  it  as  sweet  odor. 
Through  Christ  our  Lord.  Amen." 

8  These  prayers  are— that  the  blessed  incense  may  ascend  to  God  and  his  pity 
descend  to  us— that  the  prayer  may  be  directed  as  incense,  &c.  (Ps.  HO:  2-4  in 
Vulgate  =  Ps.  141 :  2-4  in  the  English  version)— and  for  the  kindling  in  us  of  a 
name  of  love  and  charity. 
28 


434 


CHUBCHLY  AND   DEVOTIONAL  SERVICES,   AC. 


Pilate  Washet  his  Hands. 


prayer, 1 1  will  wash,'i    &c  — and  then  returns  to   the   middle  of  the 

altar,  where  bowing  down  he 
repeats  his  request  of  sacri- 
fice, saying, '  Receive,  O  holy 
Trinity,'  a  &c., — then  kissing 
the  altar,  he  turns  round,  and 
expanding  his  hands,  says, 
'Orate  Fratres'3  [=  Pray, 
brethren]  &c. — during  this 
and  the  secret  prayer,  and  the 
preface,  *  until  just  before  the 
Sanctus  5  [=  Holy],  the  dea- 
con and  subdeacon  stand  in 
their  proper  places  behind  the 
celebrant,  but  go  up  to  the  al- 
THB  PRIEST  WASHETH  HIS  FINGERS.  tar,  the  deacon  on  the  right 

1  Psalm  25  :  6 — 12  in  Vulgate  (=Ps.  26:  6— 10  in  the  Eng  version)  with    the 
Gloria  Patri.    The  Gloria  Patri  is  omitted  in  the  masses  for  tdc  dead  and  in 
Passion  week. 

2  This  prayer  is — "  Receive,  holy  Trinity,  this  oblation,  which  we  offer  to  thee  in 
commemoration  of  the  sufferinjr,  resurrection,  and  ascension  of  Jesus  Christ  our  Lord 
and  to  the  honor  of  blessed  M:iry  ever  Virgin,  and  of  blessed  John  the  Baptist,  and 
of  holy  Apostles  Peter  and  Paul,  and  not  only  of  those,  but  also  of'all  saints  ;  that 
it  may  profit  thorn  unto  honor,  but  us  unto  salvation  :  and  that  they  may  deign  to 
intercede  for  us  in  heaven,  whose  memory  we  celebrate  on  the  earth.     Through  the 
same  Christ  o  ir  Lord.     Amen." 

3The  ce!el>rants.iys  these  first  words  "Orate Fratres  "(  =  Pray  brethren)  with  his 
voice  a  little  elevated  ;  but  the  remainder  ["  that  my  and  your  sacrifice  may  be  ac- 
ceptable with  God  the  Almighty  Father"  J  is  said  inaudibly,  or  "  in  a  perfectly  un- 
der tone."  Then  the  priest  turns  round  to  the  altar  and  joins  his  hands  before  his 
breast ;  and  the  attendant,  or  bystanders  answer,  or  otherwise  the  priest  himself — 
"  May  the  Lord  receive  the  sacrifice  from  thy  (or,  my)  hands,  to  the  praise  and 
glory  of  his  name,  to  our  profit  also,  and  that  of  all  his  own  holy  church."  The 
priest  with  a  loud  voice  says,  "  Amen."  The  secret  prayer  or  prayers  which  fol- 
low are  variable,  and  correspond  with  the  collects  for  the  day  or  occasion.  At  the 
conclusion  of  these  the  priest  says  in  a  distinct  voice  or  sings,  "  Per  omnia  secufa 
stculonun  "  (=through  all  the  ages  of  ages,  i.  e.,  world  without  end) ;  the  choir  an- 
swers, "  Amen ;"  the  priest  follows,"Z>owt/ius  vobiscum  "  ( =  The  Lord  be  with  you) ; 
the  response  is,  "  Et  cum  spiritutuo"  (  =  And  with  thy  spirit) ;  the  priest  says, 
"  Sursum  cort/u,(  =  Lift  up  your  hearts) ;  and  is  answered.  "Hubemus  aa  Dominum" 
(  =  We  have,  unto  the  Lord);  then  the  priest,  "Grottos  ayanuts  Domino  Deo 
nostro"  (=Lct  us  give  thanks  to  the  Lord  our  God) ;  and  the  choir,  " Dignum  ft 
justum  est"  (=lt  is  proper  and  right)  ;  after  which  he  says  or  sings  the  preface. 
*  The  "preface"  is  so  called,  because  it  immediately  precedes  and  introduces  the  canon 
of  the  mass.  There  are  11  different  prefaces,  namely,  the  common  preface,  and  those 
ot  Christmas,  Epiphany,  Lent,  Easter,  Ascension,  Pentecost,  the  Trinity,  the  Apos- 
tles, the  Cross,  and  the  Virgin  Mary.  They  declare  the  propriety  of  gfving  thanks 
to  God  through  Christ,  pray  to  be  permitted  to  worship  God  with  the  inhabitants 
of  heaven,  and  introduce  the  Sanctus.  Some  of  them  refer  also  to  the  special  occa- 
sions when  they  are  used. 
6  The  Sanctus,  taken  from  Is.  6 :  3,  &c.,  aud  uttered  by  the  celebrant,  with  the 


CHUBCHLT  AND   DEVOTIONAL  SERVICES,  AC. 


435 


and  the  subdeacoa  on  the  left, 
to  join  in  the  words  *  Holy, 
Holy,  Holy,'  &c. — after  which 
the  subdeacon  having  made 
his  reverence  tothe  altar,  des- 
cends to  his  former  place* 
and  the  deacon  comes  to 
the  left  hand  side,  to 
assist  in  turning  the  leaves  of 
the  book,  during  the  canon 
which  immediately  follows." 

The  "Canon  of  the 
Mass,"  which  is  said  to 
have  been  unchanged  for 
nearly  1800  years,  includes 
the  consecration  of  the  bread 
and  wine,  and  the  com- 
munion, and  is  read  in  a 
low  voice. 

The  canon  begins  by  in- 
voking the  Father  of  mer- 
cies, through  Jesus  Christ 
his  Son,  to  accept  these 
sacrifices  for  the  holy  Cath- 
olic church,  for  the  pope 
and  bishop  and  all  the 
orthodox,  and  professors 
of  the  catholic  and  apostol- 
ic faith.  Then  follows 
the  "  memento"  or  "  com- 
memoration of  the  living," 
which  is  thus  translated  : 


Pilate  says,  "Behold  the  Man." 


AT  THE  ORATE  FEATBE8. 


Jesus  is  Condemned  to  Die. 


AT   THE   PREFACE. 


choir  and  the  people,  is  thus  translated  :  "  Holy,  holy,  holy,  Lord  God  of  Sabaoth 
[=hosts].  The  heavens  and  the  earth  are  full  of  thy  glory.  Hosanna  in  the 
highest.  Blessed  is  he  that  comcth  in  the  name  of  the  Lord.  Hosanna  in  the 


436 


CHUBCHLY  AND   DEVOTIONAL  SERVICES,  AC. 


"  Remember,  Lord,  thy  servants  and  handmaids,  N.  and  N.,  (  he 
joins  his  hands ;  prays  a  little  for  those  for  whom  he  intends  to  pray* 
then  with  extended  hands  proceeds :)  and  all  the  bystanders,  whose 
faith  and  devotion  are  known  to  thee,  for  whom  we  offer  to  thee,  or  who 
offer  to  thee  this  sacrifice  of  praise  for  themselves  and  all  that  belong 
to  them,  for  the  redemption  of  their  souls,  for  the  hope  of  their  wel- 
fare and  safety  ;  and  to  thee,  the  eternal,  living  and  true  God,  they 
pay  their  vows." 


Jesus  Bears  His  Cross. 


To  this  is  added  a  com- 
memoration "  of  the  glori- 
ous ever-virgin  Mary,"  and 
of  the  blessed  apostles  and 
martyrs,  and  of  all  the 
saints,  "  to  whose  merits 
and  prayers  thou  mayst 
grant,  that  we  may  be  de- 
fended in  all  things  by  the 
aid  of  thy  protection." 

The  celebrant  now 
spreads  his  hands  over  the 
bread  and  wine  to  be  con- 
secrated, and  beseeches  the 
Lord  "  graciously  to  ac- 
cept this  oblation  of  his  servitude  "  in  the  ministry,  "  as  also 
of  his  whole  family*'  (the  congregation),  to  dispose  their 
days  in  peace,  to  preserve  them  from  eternal  damnation, 
and  number  them  in  the  flock  of  the  elect,  "through  Christ 
our  Lord." 

Now  follows  a  prayer  claimed   to   have   come  down  from 


AT   THE   MEMENTO   FOR  THE   LIVING. 


highest."  The  assistant  rings  the  bell  at  the  Sanctus,  for  the  congregation  to 
join  in  it.  The  celebrant  crosses  himself  at  the  sentence,  "  Blessed  is  he  that 
cometh." 


CHDRCHLY  AND  DEVOTIONAL   SERVICES,  AC. 


437 


Veronica  offers  Jesus  a  Towel. 


CHALICE. 


Jesus  is  nailed  on  the  Cross. 


the  apostles,  which,  with 
the  rubrics  (in  parenthesis) 
and  other  prayers,  is  trans- 
lated from  the  Missal: 

•*  *  Which  oblation  webeseech 
that  thou,  God,  wilt  deign  to 
make  in  all  things  blessed 
(thrice  he  makes  the  sign  of 
the  cross  over  the  oblation),  ap- 
proved, sure,  rational,  and  accep- 
table ;  (he  makes  the  sign  of 
the  cross  once  over  the  host  and 
once  over  the  chalice)  that  it 
may  become  to  us  the  body  and 

blood  of  thy   dearest   Son  our  THB  PRIE8T  HOLDS  HIS  HANDS  OVEB 
Lord  Jesus  Christ. 

"  *  Who  the  day  before  he  suf- 
fered (he  takes  the  host)  took 
bread  into  his  own  sacred  and 
venerable  hands  ;  (he  raises  his 
eyes  to  heaven)  and  raising  his 
eyes  to  heaven — to  thee,  Al- 
nvghty  God,  his  Father — giving 
thanks  to  thee,  (he  makes  the 
sign  of  the  cross  over  the  host) 
he  blessed,  brake  and  gave  to 
his  disciples,  saying  :  Take, 
and  eat  all  ye  of  this.' 

"  Holding  the  host  in  both 
hands  between  the  fore-fingers 
and  thumbs,  he  utters  the  words 
of  consecration  secretly,  distinct- 
ly, and  attentively  over  the  host, 

and  at  the  same  time  over  them  all,  if  more  than  one  are  to  be   conse- 
crated : 

" '  For  this  is  my  body.' 

"  Having    uttered    the   words  of    consecration,    immediately    he 


THE  PBIE3T  SIGNS  THE  DELATION. 


438 


CHURCHLT  AND   DEVOTIONAL  SERVICES,   AC. 


THE   ELEVATION   OF   THE    HOST. 


Jctus  is  exalted  on  the  Cross. 

kneels    and  adores 

the  consecrated  host ;  he 
rises,  shows  it  to  the  people, 
places  it  back  upon  the  cor- 
poral, again  adores  it ;  and 
does  not  disjoin  his  thumbs 
and  fingers,  except  when  the 
host  is  to  be  handled,  down  to 
the  washing  of  his  fingers. 

"  Then,  having  uncovered 
the  chalice,  he  says:  'In 
like  manner  after  supper,  (he 
takes  the  chalice  in  both 
hands)  taking  also  this  noble 
chalice  into  his  holy  and  ven- 
erable hands,  giving  thanks 
likewise  to  thee,  (holding  the  chalice  in  his  left  hand,  he  makes  the 
sign  of  the  cross  over  it  with  his  right)  he  blessed  and  gave  to  his  dis- 
ciples, saying :  Take  and  drink  all  ye  of  this.' 

"He  utters  the  words  of 
consecration  over  the  chalice, 
attentively,  continuously,  and 
secretly,  holding  it  a  little 
elevated. 

u '  For  this  is  the  chalice 
of  my  blood,  of  the  new  and 
eternal  testament :  the  mys- 
tery of  faith  :  which  shall  be 
shed  for  you  and  for  many 
for  the  remission  of  sins.' 

"  Having  uttered  the  words 
of  consecration,  he  replaces  the 
chalice  upon  the  corporal,  and 
saying  secretly,  '  as  oft  as  ye 
do  this,  ye  shall  do  it  for  a 

AT   THB   ELEVATION    OF   THE   CHALICE.  .    ,      „  , 

memorial  of  me. 

u  He  kneels  and  adores,  rises,  shows  it  to  the  people,  puts  it  down, 
covers,  and  again  adores.     Then  disjoining  his  hands  he  says  : 


Blood  flows  from  Jesus'  wounds. 


CHURCHLY   AND  DEVOTIONAL  SERVICES,   AC. 


439 


u '  Whence  also,  Lord,  we  thy  servants,  but  also  thy  holy  people, 
mindful  of  the  so  blessed  suffering  of  the  same  Christ  thy  Son  our 
Lord,  also  of  his  resurrection  from  the  dead,  but  also  of  his  glorious 
ascension  into  the  heavene,offer  to  thy  excellent  majesty  of  thy  gifts  and 
presents,  (he  joins  hands  and  makes  the  sign  of  the  cross  thrice  over 
the  host  and  the  chalice  at  the  same  time)  a  pure  host,  a  holy  host,  an 
unspotted  host,  (lie  makes  the  sign  of  the  cross  once  over  the  host  and 
once  over  the  chalice)  the  holy  bread  of  eternal  life,  and  the  chalice  of 
perpetual  salvation.' 

"  "With  extended  hands  he  proceeds : 

"  '  Upon  which  mayst  thou  deign  to  look  with  a  propitious  and  serene 
countenance,  and  to  hold  it  accepted,  as  thou  didst  deign  to  hold  ac- 
cepted the  gifts  of  thy  just  boy  Abel,  and  the  sacrifice  of  our  patri- 
arch Abraham,  and  what  thy  high  priest  Melchizedek  offered  to  thee, 
a  holy  sacrifice,  an  immaculate  offering.' 

"Bowing  low,  joiaing  his  haads  and  placing  them  upon  the  altar,  he 


Jesus  prays  for  the  World. 


"  '  We  as  suppliants  beseech  thee,  Almighty  God  ;  order  these  to  be 
borne  by  the  hands  of  thy  holy  angel  to  thy  altar  on  high,  hi  sight  of 
thy  divine  majesty  ;  that  as 
many  of  us  as  (he  kisses  the 
altar)  at  this  altar  shall  par- 
take of  thy  Son's  most  sacred 
(he  joins  his  hands,  and  makes 
the  sign  of  the  cross  once 
over  the  body  and  once  over 
the  blood)  body  and  blood, 
(he  crosses  himself)  may  be 
filled  with  every  heavenly 
blessing  and  grace.  (He  joins 
his  hands.)  Through  the  same 
Christ  our  Lord.  Amen.' 

"  COMMEMORATION     FOE 

THE    DEAD : 

"  '  Remember  also,  Lord, 
thy  servants  and  handmaids, 
N.  and  N.,  who  have  gone  before  us  with  the  sign  of  faith,  and  sleep 
in  the  sleep  of  peace.  (He  joins  his  hands,  prays  a  little  for  those 
dead,  for  whom  he  intends  to  pray,  then  with  extended  hands  proceeds) 


AT  THE  MEMENTO  FOR  THE  DKAD. 


440 


CHtJRCHLT  AND   DEVOTIONAL  SERVICES,   AC. 


The  conversion  of  the  thief. 


To  them  Lord  and  to  all  who  rest  in  Christ,  we  pray  thee  to  grant  a 
place  of  refreshment,  of  light  and  peace.  (He  joins  his  hands  and  bows 
bis  head.)  Through  the  same  Christ  our  Lord.  Amen.' 

"  He  strikes  his  breast  with 
his  right  hand,  saying  with  his 
voice  a  little  raised  [the  prayer 
beginning]  '  Nobis  quoque  pec- 
catoribus,  [which  is  thus  trans- 
lated :] 

"'To  us  also  sinners,  hop. 
ing  from  (he  multitude  of  thy 
compassions,  mayst  thou  deign 
to  give  some  part  and  fellow- 
ship with  thy  holy  apostles 
and  martyrs  ;  with  John,  Ste- 
phen, Matthias,  Barnabas, 
Ignatius,  Alexander,  Marcel- 
linus,  Peter,  Fdicitas,  Perpe- 
tua,  Agatha,  Lucia,  Agnes, 
Cecilia,  Anastasia,  and  all 
thy  saints :  into  whose  so- 
ciety, we  beseech  thee,  not  as 
an  appraiser  of  merit,  but  as  a 
bestower  of  pardon,  do  thou 
admit  us.  (lie  joins  his 
hands.)  Through  Christ  our 
Lord. 

"  '  Through  whom,  Lord, 
thou  dost  always  create,  (he 
now  makes  the  sign  of  the 
cross  thrice  over  the  host  and 
the  chalice  at  the  same  time, 
saying,)  sanctify,  vivify,  bless, 
and  give  to  us  all  these  good 
things.  (He  uncovers  the 
chalice,  kneels,  takes  the  host 

AT   THB    PATEB   HOSIER.  ^    ^    rjgbt     j^     j^j^ 

the  chalice  with  his  left :  thrice  he  makes  the  sign  of  the  cross  with  the 
host  from  one  lip  of  the  chalice  to  the  other,  saying,)  Through  him, 
and  with  him,  and  in  him,  (twice  he  makes  the  sign  of  the 


AT   NOBIS    QCOQUE    PECCATORIBU8. 


Seven  words  ofjesus  on  the  Cross. 


CHURCHLY  AND   DEVOTIONAL  SERVICES,   &C. 


441 


between  the  chalice  and  his  breast)  there  is  to  thee,  Almighty  Father, 
in  the  unity  of  the  Holy  Ghost,  (he  raises  the  chalice  a  little  with  the 
host,  and  says,)  all  honor  and  glory.  (He  replaces  the  host,  [wipes 
his  fingers,  if  necessary,]  covers  the  chalice,  kneels,  rises,  chants  or 
reads,)  World  without  end.  (Answer.)  Amen.  (He  joins  his  hands.) 
Let  us  pray :  admonished  by  salutary  precepts,  and  directed  by  divine 
instruction,  we  dare  to  say.' " 

The  celebrant  then  extends  his  hands,  and  says  or  sings  the 
Lord's  prayer,  and  is  answered  at  the  end  with  a  repetition  of 
the  last  petition,  "  But  deliver  us  from  evil."  The  "canon  of 
the  mass,"  properly  so  called,  ends  with  the  prayer  preceding 
the  Lord's  prayer  ;  but  the  next  part,  which  is  the  preparation 
for  and  receiving  of  the  communion,  is  now  also  included  in 
the  canon. 

In  a  solemn  mass,  the  deacon,  who  stands  behind  the  cele- 
brant during  the  first  part  of  the  Lord's  prayer,  goes  up  before 
the  conclusion  of  it  to  the  celebrant's  right,  and  the  subdeacon 
now  also  carries  up  the  paten,  which  he  gives  to  the  deacon, 
and  then  returns  to  his 
place  below  ;  the  deacon 
having  wiped  the  paten, 
places  it  in  the  right  hand 
of  the  celebrant,  who,  hav- 
ing said  the  "  amen "  to 
the  Lord's  prayer,  con- 
tinues in  a  low  voice  the 
next  prayer  : 

"  Deliver  us,  we  beseech 
thee,  Lord,  from  all  evils 
past,  present,  and  future ; 
and  the  blessed  and  glorious 
ever  Virgin  Mary  Mother  of 
God  interceding,  with  thy  blessed  apostles,  Peter  and  Paul,  and 
Andrew,  and  all  the  saints,  (he  crosses  himself  with  the  paten  from  fore- 
head to  breast,  and  kisses  it)  graciously  give  us  peace  in  our  days,  that, 
supported  by  the  help  of  thy  compassion,  we  may  be  always  both  free 


Jesus  dies  on  the  Cross. 


AT  THE  BREAKING  OF  THE  HOST. 


442 


CHURCHLT  AND  DEVOTIONAL  SERVICES,   &C. 


The  Soul  of  Jesus  descends  into  Hell.  frOm    sin,   and    secure    from 

every  disturbance^  (lie 
places  the  paten  under  the 
host,  uncovers  the  chalice, 
kneels,  rises,  takes  the  host, 
breaks  it  through  the  middle 
over  the  chalice,  saying,) 
Through  our  same  Lord  Jesus 
Christ  thy  Son.  (The  part 
which  is  in  his  right  hand  he 
places  upon  the  paten.  Then 
from  the  part  which  remains 
in  his  left  hand  he  breaks  a 
small  piece,  saying,)  Who 
with  thee,  in  the  unity  of  the 
THE  PBIEST  PUTS  PART  OF  THE  HOST  INTO  THE  HolJ  Ghost,  Kveth  and  reign- 
CHALICE.  eth  God.  (The  other  middle 

part  with  his  left  hand  itself  he  places  on  the  paten,  and  holding  in  his 
right  hand  the  little  piece  over  the  chalice,  in  his  left   the  chalice,  he 


The  Conversion  of  many  at  the  Cross. 


says  in  a  distinct  voice)  World 
without  end.  (Answer.) 
Amen.  (With  the  little  piece 
itself  he  thrice  makes  the  sign 
of  the  cross  over  the  chalice, 
saying,)  The  peace  of  the 
Lord  be  ever  with  you.  (Ans.) 
And  with  thy  spirit.  (He 
puts  the  little  piece  into  the 
chalice,  saying  secretly,)  May 
this  mixture  and  consecration 
of  the  body  and  blood  of  our 
Lord  Jesus  Christ  be  made  to 
us  who  receive  it  unto 
eternal  life.  Amen.  (He 
covers  the  chalice,  kneels,  ri- 
ses, and  bowing  to  the  sacra- 
ment, joining  his  hands,  and  thrice  striking  his  breast,  he  says  ["  in  an 
intelligible  voice,"  the  "  Agnus  Dei, "  thus]  :)  Lamb  of  God,  who 


AT    THE    AGNUS   DEI. 


CHURCHLY  AND   DEVOTIONAL   SERVICES,  AC.  443 

takest  away  the  sins  of  the  world,  have  mercy  on  us.  Lamb  of  God, 
who  takest  away  the  sins  of  the  world,  have  mercy  on  us.  Lamb  of 
God,  who  takest  away  the  sins  of  the  world,  grant  us  peace.' " 

In  masses  for  the  dead,  the  celebrant  does  not  strike  his 
breast  at  the  Agnus  Dei  ;  instead  of  the  "  have  mercy  on  us  " 
is  twice  said  "  grant  them  rest ;  "  and  instead  of  "  grant  us 
peace  "  is  said  "  grant  them  eternal  rest ;  "  the  prayer  for  the 
peace  of  the  church  is  omitted,  as  well  as  the  "  Peace  be  with 
thee,  And  with  thy  spirit,"  which  follow  it. 

After  the  Agnus  Dei,  in  ordinary  and  high  masses,  the  cele- 
brant offers  in  secret  3  short  prayers ;  the  first  for  the  peace 
and  unity  of  the  whole  church ;  the  second,  that  he  himself 
may  be  freed  from  his  sins  and  from  all  evils  and  may  always 
adhere  to  Christ's  commands  and  never  be  separated  from  him  ; 
the  third,  that  his  reception  of  Christ's  body  may  not  be  to  his 
condemnation,  but  to  his  mental  and  bodily  protection  and 
healing.  In  high  masses,  the  deacon  kneels  at  the  celebrant's 
right  during  this  first  prayer  for  peace  ;  then  rises  ;  they  both 
kiss  the  altar  ;  and  after  embracing  each  other,  the  celebrant 
kisses  the  deacon,  saying,  "Pax  tecum"  (—  Peace  be  with 
thee)  ;  to  which  the  deacon  answers,  "  Et  cum  spiritu  tuo  " 
(=:  And  with  thy  spirit)  ;  then  the  deacon,  having  adored  the 
sacrament  on  the  altar,  gives  the  "  peace  "  in  like  manner  to  the 
subdeacon  in  his  place  below ;  after  which  they  come  up  to  assist 
at  the  altar,  while  the  celebrant  continues  the  two  other  prayers. 

After  these  prayers,  the  celebrant  "  kneels,  rises,  and  says 
in  secret : 

" '  I  will  take  the  heavenly  bread,  and  I  will  call  on  the  name  of  the 
Lord.  (Then  bowing  a  little,  he  takes  both  parts  of  the  host  between 
the  thumb  and  forefinger  of  his  left  hand,  and  the  paten  between  the 
same  forefinger  and  the  middle  finger ;  and  striking  his  breast  with  his 
right  hand,  and  raising  his  voice  a  little,  he  thrice  says,  devoutly  and 
humbly,)  Lord,  I  am  not  worthy  [then  he  goes  on  secretly]  that  thou 
shouldst  enter  under  my  roof;  but  speak  by  a  word  only,  and  my  soul 
shall  be  healed.  (After  this,  crossing  himself  with  the  host  over  the 
paten,  he  says,)  May  the  body  of  our  Lord  Jesus  Christ  keep  my  soul 
unto  eternal  life.  Amen.  (He  reverently  takes  both  parts  of  the 


444 


CHURCHLY  AND  DEVOTIONAL  SEKYICES,   &C. 


AT    THE    COMMUNION. 


host,  joins  his  hands,  and  rests  a  little  in  meditation  on  the  most  holy 
Jesus  is  buried.  sacrament.      Then  he  uncovers 

the  chalice,  kneels,  collects  the 
fragments,  if  there  are  any,  wipes 
the  paten  over  the  chalice  ["care- 
fully with  the  thumb  and  fore- 
finger  of  his  right  hand,  and  the 
fingers  themselves,"]  saying  in 
the  mean  time,)  "What  shalll  ren- 
der to  the  Lord  for  all  the  things 
that  he  hath  rendered  to  me  ?  I 
will  take  the  chalice  of  salvation, 
and  I  will  call  upon  the  name  of 
the  Lord.  I  will  call  upon  the 
Lord  with  praises,  and  I  shall  be 
safe  from  my  enemies.  (  He  takes 
the  cup  in  his  right  hand,  and 
crossing  himself  with  it,  says,)  May  the  blood  of  our  Lord  Jesus 
Christ  keep  my  soul  unto  eternal  life.  Amen.  (He  takes  all  the 
blood  with  the  small  piece  [of  the  host  put  in  the  chalice].  Having 
taken  this,  if  there  be  any  to  take  the  communion,  he  administers  it  to 
them,  before  he  purifies  himself.  Afterwards  he  says  ["  secretly  "]) 
What  we  have  taken  with  our  mouth,  Lord,  may  we  take  with  a  pure 

mind;  and  from  the  temporal 
gift  may  there  be  made  to 
us  an  eternal  remedy.  (In  the 
mean  time  he  reaches  out  the 
chalice  to  the  attendant,  who 
pours  out  in  it  a  little  wine,  with 
which  he  purifies  himself;  then 
he  proceeds:)  May  thy  body, 
Lord,  which  I  have  taken,  and 
blood,  which  I  have  drank,  ad- 
here to  my  bowels :  and  grant 
that  the  stain  of  wickedness 
may  not  remain  in  me  whom 
the  pure  and  holy  sacraments 
have  renewed.  Who  livest  and 
AT  THE  ABumoir.  rcigncst  for  ever.  Amen.  "(He 


Jesus  is  anointed. 


CHUBCHLY   AND   DEVOTIONAL  SERVICES,   AC. 


445 


Jesus'  Resurrection. 


washes  his  fingers,  wipes,  and  drinks  the  ablution,  wipes  his  mouth  and 
the  chalice,  and  folding  the  corporal,  places  it  on  the  altar  as  before : 
then  he  goes  on  with  the  mass.)  " 

Bishop  England  says : 

"  If  communion  were  to  be 
given,  it  was  usually  done  af- 
ter the  celebrant  had  commu- 
nicated himself,  and  then  the 

choir  sung  some  Psalms 

The  Psalm  usually  performed 
on  this  occasion  in  the  early 
days  of  Christianity,  was  the 
33d  [=rPs.  xxxiv.],  'I  will 
bless  the  Lord  at  all  times.' 
The  9th  verse  [=  Ps.  34  :  8], 
'  O  taste  and  see  that  the  Lord 
is  sweet,'  &c.,  was  sometimes 
chosen  as  the  antiphon.  Other 
Psalms  were  sometimes  taken, 

,    .,  ,  ~       -r>      i  AFTER    COMMUNION. 

and  then  only  part  of  a  Psalm, 

and  at  present  but  1  or  2  verses,  which  is  called  the  '  communion,' 
though  at  present  the  communion  is  frequently  given  after  mass,  and 
not  at  this  tune." 


The  passage  of  Scrip- 
ture called"  communion  " 
is  one  of  the  variable  parts 
of  the  service,  and  is  read 
by  the  celebrant  from  the 
missal  at  the  epistle  side 
of  the  altar.  He  then 
goes  to  the  middle  of  the 
altar,  and,  after  kissing 
it,  turns  to  the  people  and 
says,  "  Dominus  vobis- 
cum"  (:=the  Lord  be 
with  you) ;  and  is  an- 


Jesus  appears  to  his  disciples. 


AT  DO MIXCS  VOBISCCM. 


446 


CHURCHLY  AND   DEVOTIONAL  SERVICES,  &C. 


swered,  "Et  cum  spiritu  tuo  " 

Jesus  40  days  with  His  disciples. 


AT   THE   LAST    COLLECT. 


And  with  thy  spirit).  Ho 
then  returns  to  the  book, 
and  says  or  sings  the  post- 
communion  prayers,  which 
are  also  variable,  and  cor- 
respond particularly  to  the 
collects.  After  these  are 
finished,  he  closes  the  book, 
joins  his  hands  before  his 
breast,  returns  to  the  mid- 
dle of  the  altar,  and  kisses 
it.  Then.  he  turns  to  the 
people,  and  says,  "  Dom- 
inus  vobiscum"  to  which 
the  response  is  given  as 
before.  After  this  is  said, 
he  stands  with  his  hands 
joined  before  his  breast,  and  facing  the  people,  says,  if  it  is  to 
be  said,  "  Ite  missa  est  "  (=  Go,  the  mass  is  over),  adding  two 
alleluias  in  Easter-week  ;  and  then,  after  the  response,  "  Deo 
gr  alias  "  (=  Thanks  to  God),  returns  to  the  altar.  On  days 

of  penance,  when  the  Ita 
missa  est  is  not  said,  ho 
returns,  after  the  Dominus 
vobiscum,  to  the  middle  of 
the  altar,  where,  facing 
that,  and  joining  his  hands 
before  his  breast,  he  says, 
"  Benedicamus  Domino  " 
(=  Let  us  bless  the  Lord)  ; 
and  is  answered,  "Deo 
gratias  "  (=  Thanks  to 
God).  But  in  masses  for 
the  dead,  he  stands  in  the 
same  way  facing  the  altar 
and  says,  "  Jlequiescant  in 


Jesus  ascends  into  heaven. 


AT  THB  LAST 


voBisccM. 


CHURCHLY   AND  DEVOTIONAL  SERVICES,   &C. 


pace  "  (=  Let  them  rest  in  peace)  ;  and  is  answered, "  Amen." 
In  the  solemn  mass,  the  deacon,  instead  of  the  celebrant,  says 
or  sings  the  ltd  missa  est,  Benedicamus  Domino,  and  Requiescant 
in  pace.  Before  the  Dominus  vobiscum,  there  comes  in  Lent  a 
"prayer  over  the  people"  (==oratio  super  populum),  read 
at  the  book,  and  preceded  by  a  call  from  the  celebrant  or  dea- 
con "  Humiliate  capita  vestra  Deo  "  (=  Bow  down  your  heads 
to  God). 

After  the  Ite  missa  est  or  Senedicamus  Domino  has  been  said, 
the  celebrant  bows  before  the  middle  of  the  altar  and  with  his 
hands  joined  over  it,  utters  a  secret  prayer  to  the  Trinity  for 
the  acceptance  of  his  homage  and  sacrifice.  Then  he  kisses 
the  altar,  stands  upright,  lifts  up  his  eyes,  extends,  raises  and 
joins  his  hands,  and  bows  to  the  cross  as  he  says,  in  an  intel- 
ligible voice,  "  May  Almighty  God  bless  you,"  and  turning  to 
the  people,  he  proceeds,"  Father,  and  Son,  (he  makes  the  sign 
of.  the  cross)  and  Holy  Ghost."  Ans.  "  Amen."  The  cele- 
brant then  goes  to  the  gospel  side,  and  says  the  last  Dominus 
vobiscum,  to  which  the  response  is  given,  as  above. 

In  masses  for  the  dead  the  benediction  and  Dominus  volis- 


cum  are  omitted.  The  cele- 
brant then  reads  John  1 : 
1-14,  he  and  the  congrega- 
tion kneeling  at  the  words 
in  verse  14  "  Hi  verbum  cartf 
facium  est9'  (=  And  the 
Word  was  made  flesh),  and 
the  whole  service  being  con- 
cluded with  the  response 
"  Deo  gratias  "  (=  Thanks 
to  God).  Instead  of  this 
gospel,  another  is  sometimes 
substituted,  as  when  a  fes- 
tival is  celebrated  on  a  Sun- 
day or  holyday,  which  has  a 
proper  gospel  of  its  own. 


The  descent  of  the  Holy  Ghost. 


AT  THE   GOSPEL  OF   ST.   JOIIX. 


448  CHURCHLY  AND   DEVOTIONAL  SERVICES,  &C. 

Besides  the  Missal,  which  contains  the  ritual  and  rubrics 
(=  directions  printed  in  red  letters)  pertaining  to  the  various 
masses,  there  is  also  the  Breviary  or  book  containing  the  offices 
of  daily  prayer,  or  the  "  canonical  hours."  The  name  "  Bre- 
viary "  (Latin  breviarium  =  abridgment)  is  traced  back  to  the 
llth  century,  and  was  probably  adopted  because  the  offices 
which  it  contained  had  been  revised  and  contracted  from  the 
longer  forms  previously  in  use.  The  canonical  hours  are 
named  "  matin  "  or  commonly  "  matins  "  (Latin  matutinum  = 
morning),  "  lauds  "  (laudes  =  praises),  "  prime  "  (prima  ~ 
first),  "tierce"  (tertia  =  third),  "sext"  (sexta  =.  sixth) 
"none  "or  "nones"  (nona  =  ninth),  "vespers"  (vesper  or 
vespera  —  evening)  "  complin  "  or  "  compline  "  (completorium 
=  that  which  completes  or  fills  up  the  daily  service).  The 
canonical  hours  originated  among  the  ancient  monks.  Says 
Fosbroke's  British  Monachism : 

"Because  the  Jews  separated  the  day  into  4  quarters  or  greater 
hours,  each  containing  3  lesser  or  common  hours,  so  each  canonical 
hour  was  presumed  to  consist  of  3  smaller;  and  the  whole 'night  and 
day  was  then  divided  into  the  8  services  of  matins,  lauds,  prune,  tierce, 
sext,  nones,  vespers,  and  completorium  or  complin." 

Matins  and  lauds  thus  came  between  midnight  and  6  A.  M., 
then  "  prime,"  &c.  Says  Appletons'  Cyclopedia : 

"  According  to  the  original  custom,  still  preserved  in  some-  strict 
monastic  orders,  matins  and  lauds  should  be  recited  soon  after  mid- 
night, prime  early  in  the  morning,  tierce,  sext,  and  none  at  9, 12,  and  3, 
vespers  late  in  the  afternoon,  and  compline  in  the  evening.  The  usual 
custom  is,  however,  at  present,  both  in  the  public  singing  or  recita- 
tion of  the  office  in  choir,  and  in  the  private  reading  of  it,  to  say 
matins  and  lauds  on  the  preceding  evening,  the  little  hours  at  some 
convenient  time  in  the  morning,  and  vespers  and  compline  at  any  time 
in  the  afternoon.  The  office  is  obligatory  on  clergymen  in  the  major 
orders,  the  members  of  monastic  communities,  and  those  who  hold  bene- 
fices. It  is  chiefly  composed  of  the  psalter,  and  lessons  from  the  scriptures 
and  the  acts  of  the  saints  and  martyrs,  with  hymns,  versicles,  and  prayers 
interspersed.  A  great  variety  of  offices  have  been  and  are  in  use.  The 


CHUBCHLT  AND   DEVOTIONAL  SERVICES,  AC.  449 

one  most  generally  used  in  the  Catholic  church  of  the  "West  ia  the 
Roman  breviary." 

This  breviary  bears  the  title : 

"  The  Roman  Breviary  restored  according  to  the  decree  of  the  most 
holy  council  of  Trent,  edited  by  order  of  the  holy  supreme  pontiff  Pius 
V.,  revised  by  the  authority  of  Clement  VIII.  and  Urban  VIIL,  with 
the  offices  of  the  saints  most  recently  granted  by  the  supreme  pontiffs 
unto  this  day." 

The  vignettes  of  the  missal  and  breviary  are  both  given  in 
Chapter  III. 

According  to  the  rubrics  in  the  Roman  breviary,  the  Pater 
nosier  (=  Lord's  prayer)  and  Ave  Maria  (==  Hail  Mary  ;  see 
Chap.  XV.)  are  "  said  in  secret  before  matins  and  all  the 
hours,  except  at  complin.  .  .  At  the  beginning  of  matins  and 
prime,  and  at  the  end  of  complin,  is  said  also  the  apostles' 
creed."  For  this  and  the  history  of  various  rites  and  practices  in 
the  Roman  Catholic  church,  see  Chapter  II. 

The  7  sacraments,  as  already  mentioned  in  Chapter  II.,  are 
baptism,  confirmation,  the  eucharist,  penance,  extreme  unction, 
holy  orders,  and  matrimony. 

According  to  the  catechism  of  the  Council  of  Trent,  baptism 
is  "the  sacrament  of  regeneration  by  water  in  the  word  ;  "  its 
matter,  or  element,  is  "  any  sort  of  natural  water  ;  "  and  its 
true  and  essential  form,  "  I  baptize  thee  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost."  "  Baptism 
may  be  administered  by  dipping,  pouring  or  sprinkling."  Bish- 
ops and  priests,  by  right  of  office ;  deacons,  by  permission  of 
the  bishop  or  priest ;  or  "  in  case  of  necessity,  but  without  its 
solemn  ceremonies, .  .  .  all,  even  the  laity,  men  and  women,  to 
whatever  sect  they  may  belong,"  may  administer  baptism. 
"  This  power  extends,  in  case  of  necessity,  even  to  Jews,  infi- 
dels, and  heretics  ;  provided,  however,  they  intend  to  do  what 
the  Catholic  church  does  in  that  act  of  her  ministry."  Spon- 
sors are  required  at  the  solemn  ceremonies  ;  and  are  to  watch 

constantly  over  their  spiritual  children,  and  carefully  instruct 
29 


450  CHURCHLY  AND  DEVOTIONAL  SERVICES,   &C. 

them  in  the  maxims  of  the  Christian  life.  The  baptized  person 
should  have  only  1  sponsor,  or,  at  most,  1  male  (=  god-father) 
and  1  female  (=  god-mother)  ;  and  cannot  lawfully  contract 
marriage  with  these  sponsors  or  with  the  baptizer.  "  Infants, 
unless  baptized,  cannot  enter  heaven."  Unbaptized  adults  are 
to  be  invited  and  prepared  to  receive  baptism.  Insane  persons, 
who  have  no  lucid  intervals,  or  who  in  lucid  intervals  express  a 
wish  to  be  baptized,  may  be  baptized.  Baptism  is  on  no  ac- 
count to  be  repeated  ;  but  a  conditional  form  may  be  used  when 
there  are  reasonable  doubts  of  the  validity  of  the  previous 
baptism.  The  water  to  be  used  in  baptism  should  be  conse- 
crated on  the  vigils  of  Easter  and  Pentecost ;  the  person  to  be 
baptized  is  brought  or  conducted  to  the  door  of  the  church  and 
is  forbidden  to  enter  until  Satan's  yoke  is  cast  off,  and  certain 
questions  in  respect  to  Christian  doctrine  are  answered  by  the 
person  or  the  sponsor ;  exorcism  is  used  to  expel  the  devil  ; 
salt  is  put  into  the  person's  mouth  ;  the  sign  of  the  cross  is 
marked  on  his  forehead,  eyes,  breast,  shoulders,  and  ears  ;  spittle 
is  put  on  his  nostrils  and  ears  ;  at  the  baptismal  font,  the  per- 
son or  his  sponsor  renounces  Satan,  and  all  his  works,  and  all 
his  pomps  ;  he  is  anointed  with  the  oil  of  catechumens  on  the 
breast  and  between  the  shoulders  ;  the  person  or  his  sponsor 
makes  a  profession  of  all  the  articles  of  the  creed ;  then 
the  question  if  he  will  be  baptized  having  been  answered  affir- 
matively, the  priest  administers  the  baptism*  in  the  name  of 
the  Father  and  of  the  Son  and  of  the  Holy  Ghost ;  then  the 
priest  anoints  with  chrism  the  crown  of  the  baptized  person's 
head,  puts  on  him  a  white  garment  or  kerchief,  and  puts  a  burn- 
ing light  into  his  hand.  The  name  given  to  the  baptized 
should  be  taken  from  some  saint. 

•He  baptizes  by  pouring  water  on  the  head  3  times  in  the  form  of  a  cross  ("or  by 
dipping  thrice,  where  this  is  the  custom),  the  pourings  coinciding  with  the  pro- 
nouncing of  the  3  names  of  the  Trinity.  The  anointing  the  head  with  chrism  is 
also  in  the  form  of  a  cross.  The  service  ends  with  the  address  :  "  N.  go  in  peace, 
and  the  Lord  be  with  thee."  Ans.  "  Amen."  The  2d  Plenary  Council  of 
Baltimore  decreed  that  priests  should  never  administer  baptism  outside  of  the 
church,  except  in  imminent  danger  of  death,  or  for  some  weighty  reason. 


CIIUSCHLY   AND   DEVOTIONAL   SERVICES,   AC.  451 

The  catechism  of  the  council  of  Trent  teaches  that  confirma- 
tion is  so  called, 

"because,  if  no  obstacle  is  opposed  to  its  efficacy,  the  person  who  re- 
ceives it,  when  anointed  with  the  sacred  chrism  by  the  hand  of  the  bish- 
op, who  accompanies  the  unction  with  these  words,  '  I  sign  thee  with 
the  sign  of  the  cross,  and  confirm  thee  with  the  chrism  of  salvation,  in 
the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost,'  is  con- 
firmed in  strength  by  receiving  new  virtue,  and  becomes  a  perfect  sol- 
dier in  Christ.  .  .  .  The  matter  of  confirmation  is  chrism  .  .  .=  oint- 
ment composed  of  oil  and  balsam  . .  .  consecrated  with  solemn  cere- 
monies by  the  bishop.  ...  In  confirmation,  as  in  baptism,  a  sponsor 
is  required. l  .  .  .  Confirmation  may  be  administered  to  all,  as 
soon  as  they  have  been  baptized ;  but,  until  children  shall  have 
reached  the  use  of  reason,  its  administration  is  inexpedient.  If  not 
postponed  to  the  age  of  1 2,  it  should  therefore  be  deferred  until  at  least 
that  of  7.  ...  The  forehead  of  the  person  to  be  confirmed  is  anointed 
with  sacred  chrism.  .  . .  When  confirmed,  he  receives  a  gentle  slap  on 
the  cheek  from  the  hand  of  the  bishop. .  . .  Finally,  he  receives  the 
kiss  of  peace." 

The  imposition  of  hands  in  confirmation  is  made  by  the  bish- 
op's extending  his  hands  towards  the  person  or  persons  to  be 
confirmed  ;  the  anointing  by  his  dipping  his  right  thumb  in 
the  chrism  and  making  the  sign  of  the  cross  with  it  on  the  fore- 
head of  each  ;  and  he  accompanies  the  slap  on  the  cheek  with 
the  words  "  Pax  tecum  "  (=  Peace  be  with  thee). 

The  "  eucharist "  is  also  called  the  "  sacrifice,"  "  commun- 
ion," "  sacrament  of  peace  and  charity,"  "  viaticum"  (=  pro- 
vision for  a  journey  ;  a  name  used  when  administered  to  one 
about  to  depart  this  life), "  supper."  It  must  be  consecrated 
and  received  only  by  one  who  is  fasting.  The  sacramental  bread 
should  be  of  wheat  flour  and  natural  water,  fresh,  without  spots, 
not  easily  flying  to  pieces,  and  unleavened.  The  wine  should 
be  Sauterne,  Bordeaux,  Catawba,  Isabella,  or  other  undoubtedly 
genuine  sort,  not  Port,  Madeira,  Sherry,  Malaga,  &c.  The  cup 

i  The  2d  Plenary  council  of  Baltimore  passed  a  decree  that "  this  custom,  already 
introduced  in  some  dioceses  of  this  country,  should  be  everywhere  introduced." 


"452  CHUBCHLY  AND  DEVOTIONAL  SERVICES,  &C. 

is  denied  to  the  laity  generally.  All  are  to  communicate  once 
a  year  at  Easter  ;  or,  in  the  United  States,  at  some  time  from 
the  1st  Sunday  in  Lent  to  Trinity  Sunday.  The  rites  and  cere- 
monies connected  with  the  eucharist  are  given  in  the  canon  of 
the  mass,  and  in  the  preceding  part  of  this  chapter. 

"  Penance "  is  closely  connected  with  confession  (Chap. 
XVII.)  and  with  offenses  and  penalties  (Chap.  XVIII.). 

"  Extreme  unction  "  is  so  called  because  it  is  the  last  to  be 
administered,  of  all  the  unctions  prescribed  by  the  Roman 
Catholic  church.  The  matter  of  this  sacrament  is  holy  oil 
(olive  oil)  blessed  by  the  bishop  on  Holy  Thursday.  With  his 
thumb  dipped  in  this  oil,  the  priest  anoints  the  sick  in  the 
form  of  a  cross  on  the  eyes,  ears,  nostrils,  mouth,  hands,  and 
feet,  using  at  each  anointing  a  prayer  thus : 

"  Through  this  holy  unction  and  his  own  most  tender  mercy,  may 
the  Lord  be  indulgent  to  thee  in  regard  to  whatever  offenses  thou  hast 
committed  by  seeing  (or,  hearing,  smelling,  taste  and  speech,  touch, 
walking).  Amen." 

This  sacrament  is  accompanied  by  the  sprinkling  of  holy 
water,  and  the  offering  of  many  prayers  for  the  recovery  of  the 
sick  person,  for  his  deliverance  from  the  power  of  the  devil, 
<fec.  It  is  to  be  administered  only  to  one  who  is  regarded 
as  dangerously  sick,  and  who  has  confessed  and  received  the 
viaticum ;  nor  is  it  to  be  repeated  in  the  same  sickness,  unless 
this  is  long  continued,  and  the  patient  has  become  stronger 
and  again  relapsed  into  a  dangerous  state. 

For  the  "  sacrament  of  orders,"  see  Chapter  VII. 

"  Matrimony  "  is  defined,  in  the  catechism  of  the  Council  of 
Trent,  "  the  conjugal  and  legitimate  union  of  man  and  woman, 
which  is  to  last  during  life."  .  .  .  .  "  Not  only  did  God 
institute  marriage  ;  he  also,  as  the  Council  of  Trent  declares, 
rendered  it  perpetual  and  indissoluble." 

Polygamy,  divorce,  clandestine  marriage,  the  solemnization 
of  marriage  from  Advent  to  Epiphany  and  from  Ash-Wednesday 
to  the  Sunday  after  Easter,  marriage  within  the  prohibited 


CHURCHLY  AND   DEVOTIONAL   SERVICES,   &C.  453 

degrees  (including  first  cousins,  &c.),  marriage  with  an  un- 
baptized  person,  or  with  one  under  other  "  impediments,"  are 
condemned  by  the  Roman  Catholic  church,  though  for  some 
of  them  dispensations  may  be  obtained.  Among  the  decrees 
of  the  Second  Plenary  Council  of  Baltimore  are  the  following : 

"  Since  man  is  by  divine  law  forbidden  to  separate  those  whom 
God  has  joined  together,  we  admonish  the  bishops  to  prohibit  in  their 
synods,  under  penalty  of  excommunication  from  the  very  fact,  the  con- 
tracting of  new  marriages  to  the  neglect  of  the  lawful  bond,  by  those 
who  have  been  disjoined  by  civil  divorce." 

"  Let  the  parties  to  the  marriage  be  admonished,  before  they  contract 
it,  to  confess  their  sins  diligently,  and  to  approach  piously  to  the  re- 
ception of  the  most  holy  eucharist  and  the  sacrament  of  matrimony." 

The  Council  also  decrees  that  the  bans  of  matrimony  are 
to  be  published,  unless  there  are  most  weighty  reasons  to  the 
contrary ;  and  the  pastors  are  earnestly  exhorted  to  introduce 
everywhere  the  practice  of  blessing  the  nuptials  in  the  mass. 
"  The  Church  has  always  detested  the  marriages  of  Catholics 
with  heretics,"  and  "  by  an  ancient  law,  which  the  popes  have 
not  ceased  to  inculcate,  such  marriages  are  forbidden."  The 
Council  exhorts  pastors  to  set  forth  to  their  flocks,  at  least 
once  a  year,  at  Advent  or  Lent,  the  great  evils  growing  out 
of  such  connections. 

"  But  if  circumstances  sometimes  advise  that  those  things  be  per- 
mitted by  apostolic  authority,  special  care  shall  be  taken  to  provide 
for  the  security  of  conscience  and  the  free  exercise  of  religion  on  the 
Catholic  side,  and  for  the  education  of  the  offspring  of  each  sex  in  the 
Catholic  faith,  by  a  solemn  promise  before  God  in  respect  to  those 
things ;  otherwise  it  shall  in  no  wise  be  lawful  to  assist  at  those  mar- 
riages. Let  priests,  moreover,  remember  that  it  is  forbidden  by  many 
decrees  of  the  holy  pontiffs  to  perform  any  sacred  rite  or  to  make  use 
of  any  sacred  garment  while  marriages  of  this  sort  are  taking  place? 
and  that  they  are  not  to  take  place  within  the  church." 

"  We  strictly  forbid  priests  to  presume  to  be  present  at  the  mar- 
riages of  those  who  are  either  united  or  wishing  to  be  united  by  a  non- 
Catholic  minister." 


454  CHURCHLY  AND  DEVOTIONAL   SERVICES,  &C. 

The  ritual  for  the  celebration  of  matrimony  begins  with  the 
priest's  asking  the  bridegroom  and  bride  separately  in  their 
own  language, 

"  N.,  wilt  thou  take  N.,  here  present,  for  thy  lawful  wife  (or,  hus- 
band), according  to  the  rite  of  our  holy  Mother  the  Church  ?" 

Each  having  given  an  affirmative  answer,  they  join  their 
right  hands,  and  the  priest  proceeds  (the  rest  being  in  Latin) : 

"  I  join  you  together  in  marriage,  hi  the  name  of  the  Father,  (he 
makes  the  sign  of  the  cross)  and  of  the  Son,  and  of  the  Holy 
Ghost.  Amen." 

He  then  sprinkles  them  with  holy  water ;  blesses  the  ring, 
which  the  bridegroom  places  on  the  book ;  sprinkles  the  ring 
with  holy  water  in  the  form  of  a  cross ;  says,  as  the  bridegroom 
puts  the  ring  on  the  bride's  ring-finger: 

"  In  the  name  of  the  Father,  (he  makes  the  sign  of  the  cross)  and 
of  the  Son,  and  of  the  Holy  Ghost;"  and  adds  the  Kyrie  eleison,  Pater 
noster,  and  other  short  prayers,  to  which  responses  are  made. 

The  Roman  Missal  has  a  "  Mass  for  the  Bridegroom  and 
Bride,"  which  may  be  said  on  certain  days  as  a  votive  mass, 
after  the  nuptial  ceremony.  This  mass  has  its  own  introit, 
gradual,  tract,  epistle  (Eph.  5: 22-33),  gospel  (Matt.  19:3-6), 
and  prayers ;  but  the  commemoration  of  it  may  be  intro- 
duced into  the  mass  for  a  Sunday,  &c.  The  following  is  its 
nuptial  benediction : 

"  The  God  of  Abraham,  the  God  of  Isaac,  and  the  God  of  Jacob  be 
with  you,  and  himself  fulfill  his  own  blessing  in  you ;  that  you  may 
see  your  children's  children  to  the  third  and  fourth  generation,  and 
afterwards  have  eternal  life  without  end,  by  the  help  of  our  Lord 
Jesus  Christ,  who,  with  the  Father  and  the  Holy  Ghost,  liveth  and 
reigneth  God,  world  without  end.  Amen." 

The  priest  solemnly  admonishes  them  to  be  faithful  to  one 
another,  to  remain  chaste  in  the  time  of  prayer  and  especially 


CHUBCHLY  AND   DEVOTIONAL   SERVICES,   &C.  455 

of  fasts  and  solemnities,  to  love  one  another,  and  to  keep  them- 
selves in  the  fear  of  God ;  and  then  sprinkles  them  with  holy 
water ;  after  which  the  mass  is  finished  in  the  usual  manner. 

The  nuptial  benediction  is  withheld,  mass  is  not  celebrated, 
nor  is  solemnization  of  marriage  in  the  church  allowed,  where 
one  of  the  parties  is  a  heretic  or  schismatic. 

But  masses  and  sacraments  and  public  rites  do  not  constitute 
all  the  religious  worship  of  the  Roman  Catholics.  The  Pater 
nosier  (=Lord's  Prayer)  and  Ave  Maria  (=Hail  Mary)  are 
often  repeated,  especially  in  the  Rosary  (see  Chap.  XV.). 
The  devotion  of  the  scapulars  (see  Chap.  XIX.)  has  very  great 
attractions  for  many.  The  devotions  connected  with  the 
Association  for  the  Propagation  of  the  Faith  are  referred  to  in 
Chapter  X.  Various  litanies  (^connected  series  of  short 
prayers,  as  for  mercy,  deliverance,  intercession  with  God, 
&c.)  are  used  more  or  less,  as  the  Litany  of  the  Saints  (see 
Chap.  XV.),  of  Faith  (this  and  several  others  are  by  Pope  Pius 
VI.),  of  Divine  Providence,  of  the  Most  Holy  Trinity,  of  the 
Holy  Ghost,  of  the  Infant  Jesus,  of  the  Life  of  Jesus  Christ,  of 
the  Passion,  of  the  Holy  Cross,  of  the  Blessed  Sacrament,  of 
the  Sacred  Heart  of  Jesus,  of  the  Sacred  Heart  of  Mary,  of  the 
Immaculate  Conception,  of  the  Holy  Name  of  Mary,  of  St. 
Anne,  of  St.  Patrick,  of  St.  Bridget  of  Ireland,  of  St.  Ignatius, 
of  St.  Francis  Xavier,  of  St.  Francis  de  Sales,  of  St.  Jane 
Frances  de  Chantal  (foundress  of  the  Visitation  nuns),  &c. 
Many  forms  of  prayer  are  published  in  the  devotional  manuals 
approved  by  the  bishops  and  higher  dignitaries.  "  Confrater- 
nities "  (^brotherhoods)  and  "  sodalities  "  (=  associations) 
abound  among  the  laity,  and  many  are  enrolled  as  members  of 
them.  Says  bishop  Challoner : 

"These  confraternities,  or  brotherhoods,  are  certain  societies  or 
associations,  instituted  for  the  encouragement  of  devotion,  or  for  pro- 
moting of  certain  works  ot  piety,  religion,  and  charity ;  under  some 
rules  or  regulations,  though  without  being  tied  to  them,  so  far  as  that 
the  breach  or  neglect  of  them  would  be  sinful.  The  good  of  these 
confraternities  is,  that  thereby  good  works  are  promoted,  the  faithful 


456  CHURCHLY  AND  DEVOTIONAL  SERVICES,  &C. 

are  encouraged  to  frequent  the  sacraments,  to  hear  the  word  of  God, 
mutually  to  assist  one  another  by  their  prayers,  &c." 

^The  archdiocese  of  Cincinnati  has  the  following,  with  others, 
under  the  head  of  "  CONFRATERNITIES"  : 

"The  Archconfraternity  of  the  Immaculate  Heart  of  Mary ;  the  Con- 
fraternity of  the  Sacred  Heart  of  Jesus ;  the  Confraternity  of  the 
Scapular ;  the  Confraternity  of  the  Rosary ;  the  St.  Patrick's,  St. 
Peter's,  and  St.  Joseph's  Benevolent  Societies ;  the  Brotherhood  of 
St.  Michael ;  the  Young  Ladies'  Sodality  of  the  Immaculate  Con- 
ception ;  the  Mary  and  Martha  Society ,  the  Sodality  of  the  Most 
Blessed  Sacrament;  the  Confraternity  of  the  Precious  Blood;  the 
Confraternity  of  Bona  Mors  [=good  death];  the  Sodality  of  the 
Children  of  Mary ;  the  Confraternity  of  Our  Lady  of  Mount  Carmel ; 
the  Sodality  of  the  Blessed  Virgin  Mary ;  the  Confraternity  of  the 
Living  Rosary ;  the  Society  for  the  Conversion  of  America ;  the 
Sodality  of  the  Holy  Angels ;  the  Sodality  of  the  Living  Rosary ;  the 
Sodality  of  the  Holy  Maternity ;  the  Sodality  of  the  Holy  Family ; 
the  Sodality  of  the  Scapular ;  the  Society  of  the  Holy  Infancy ;  the 
Sodality  of  the  Blessed  Virgin ;  the  Society  of  the  Apostleship  of 
Prayer ;  St.  Vincent  of  Paul  Society ;  the  Sodality  of  St.  Aloysius ; 
the  Altar  Society." 

A  number  of  years  ago  an  "Association  for  Prayer"  was 
founded  in  Prance  for  the  conversion  of  Protestant  and  other 
heretical  countries  to  the  Roman  Catholic  faith  ;  and  as  early 
as  1844  it  had  more  than  a  million  of  members,  who  were  all 
furnished  with  medals,  and  solemnly  engaged  to  repeat,  person- 
ally or  by  their  children,  at  least  once  every  day,  the  Pater 
Noster  (=Lord's  Prayer)  and  Ave  Maria  (=Hail  Mary),  with 
the  intention  of  having  these  prayers  divinely  regarded  as 
offered  for  the  extension  of  their  religion.  The  founder  of  this 
association  was  curate  of  the  Church  of  St.  Eustache  in  Paris. 
A  Protestant  American  thus  describes  a  visit  to  his  church 
twenty  or  twenty-five  years  ago : 

u  A  few  years  ago,  when  hi  Paris,  we  went  one  Sabbath  night  to 
the  Church  of  St.  Eustache  to  hear  the  worthy  old  curate  preach,  and 


CHUBCHLY  AND   DEVOTIONAL   SERVICES,   AC.  457 

to  be  a  witness  of  the  service  of  prayer  which  every  Sabbath  night 
follows  the  sermon.  On  that  occasion  the  sermon  was  on  Repentance 
as  a  preparation  for  Easter,  which  was  near  at  hand.  The  discourse 
contained  many  good  things — such  as  no  evangelical  Protestant  could 
object  to.  Towards  its  close,  however,  the  doctrine  of  Penance  was 
dragged  in,  as  usual  with  Roman  Catholic  preachers,  to  the  great 
detriment  of  the  truth  contained  in  the  other  parts. 

"  The  sermon  being  finished,  the  benevolent  old  preacher  gave  notice 
to  the  congregation  that  there  would  be  a  season  of  prayer,  after  an 
interval  of  a  few  minutes  granted  for  the  purpose  of  allowing  those 
to  retire  who  were  unwilling  or  unable  to  remain  longer.  After  all 
was  quiet,  he  arose  in  the  pulpit  and  stated  to  the  five  or  six  hundred 
people  who  staid  the  subjects  of  prayer  for  the  occasion. 

"  And  first  of  all,  he  said  he  desired  their  prayers  for  five  or  six  hun- 
dred young  people  of  the  parish  (which  embraces  some  36,000  inhabi- 
tants), who,  he  said,  were  very  giddy  and  thoughtless.  '  It  is  true,' 
said  he,  '  that  they  do  not  ask  your  prayers,  poor  things,  but  never- 
theless they  greatly  need  them.'  In  the  next  place,  he  requested  their 
prayers  hi  behalf  of  a  young  man  who  was  present,  that  had  been  very 
profligate,  but  now  desired  to  abandon  his  sinful  ways.  He  read  a 
portion  of  a  letter  which  he  had  received  from  this  young  man.  .  .  . 
And  then  the  venerable  curate  asked  the  prayers  of  the  congregation 
for  80  poor  people  and  43  sick  persons  of  the  parish — some  of  them, 
near  unto  death.  He  also  asked  their  prayers  for  23  Protestants  and 
17  Jews.  After  that  he  went  on  to  ask  their  prayers  for  Spain,  poor, 

distracted  Spain '  And  finally,'  he  added,  '  do  not  forget 

England  and  Russia.'  I  expected  that  he  would  bring  in  the  United 
States,  but  he  did  not  that  night  The  Sabbath  evening  previous,  he 
spoke  at  some  length  about  England,  and  said  that  he  had  good 
news  to  tell  of  that  country — namely,  'that  22  ministers  of  the 
Anglican,  or  Established  Church,  had  turned  their  faces  Romeward.' 

"After  having  announced  these  general  subjects  of  prayer,  he 
descended  from  the  pulpit,  repaired  to  the  altar,  went  through  the 
service  of  the  mass,  and  then  kneeled  down  before  the  altar,  and  re- 
mained in  that  position  about  twenty  minutes,  engaged  no  doubt  in 
prayer ;  the  congregation  in  the  meanwhile  stood  up,  and,  following 
the  choir,  chanted  the  psalms  for  the  evening  service.  At  the  close, 
the  people  quietly  retired ;  and  this  was  a  Roman  Catholic  prayer- 


458  CHURCHLY  AND  DEVOTIONAL   SERVICES,  &C. 

meeting.  Although  I  could  not  but  respect  the  feelings  and  apparent 
devoutiiess  of  the  congregation,  among  whom  were  many  who  were 
evidently  of  the  middle  class  of  society,  I  was  certainly  astonished 
at  this  mode  of  praying  for  definite  and  important  objects.  And  yet 
this  is  Rome's  way  of  engaging  the  prayers  of  her  children  in  behalf 
of  what  she  deems  desirable.  It  is  to  repeat  the  Pater  Noster  and 
Ave  Maria,  or  other  general  prayers,  in  reference  to  the  objects  in 
question — that  is,  with  the  intent  that  these  objects  are  to  receive  the 

efficacy  of  the  prayers  offered  upon  the  occasion Just 

such  prayers  as  we  have  described  are  now  offering  up,  at  the  recom- 
mendation of  the  head  of  the  Church,  by  the  Romanists  of  our  country 
for  its  conversion  to  the  Romish  faith.  Such  prayer-meetings  as  that 
which  we  have  spoken  of  are  now  held  in  many  places  of  our  land  by 
the  more  devout  'faithful,'  that  this  land  may  be  made  a  Roman 
Catholic  country." 

'  The  "missions"  of  the  Oblates,  Paulists,  Redemptorists, 
<fec.,  are  referred  to  in  the  account  of  these  orders  in  Chap- 
ter VIII.  The  religious  exercises  of  such  a  "  mission  "  con- 
sist of  confessions,  masses,  vespers,  sermons  akin  to  the 
"revival  sermons"  among  Protestants,  and  other  measures 
adapted  to  arouse  the  attention,  enlist  the  feelings,  and  promote 
the  religious  activity  of  all  the  Roman  Catholics  in  the  com- 
munity where  the  "  mission  "  is  held. 

A  procession  with  the  host  from  the  great  cathedral  in 
Antwerp,  Belgium,  is  thus  described  by  Rev.  J.  H.  Pettingell, 
American  Seamen's  Chaplain  at  that  port  in  1866 : 

u  And  now  there  comes  out  a  priestly  procession  with  the  host,  or 
holy  wafer,  which  makes  a  tour  of  some  of  the  streets  and  lanes  of  the 
city  for  the  benefit  of  the  sick,  I  am  told,  who  are  not  able  to  come  to 
the  church.  First  the  great  bell  [of  the  cathedral]  gives  notice  of  its 
coming :  then  you  will  observe  two  or  three  women  scattering  white 
sand  and  flowers  in  the  streets  through  which  it  is  to  pass,  and  from 
the  doors  and  windows  of  the  shops  and  houses  large  lighted  candles 
are  hung  out,  wreathed  with  flowers ;  then  comes  an  officer  to  clear 
the  way,  and  after  him  a  band  of  musicians,  and  then  two  very  small 
boys,  clothed  in  white,  bearing  between  them  a  magnificent  basket  of 


CHURCHLY  AND   DEVOTIONAL   SERVICES,  AC.  459 

flowers,  accompanied  by  a  man  with  a  bell,  and  when  he  rings  it  the 
people  in  the  streets  and  in  the  doorways  fall  upon  their  knees  and 
cross  themselves.  Next  comes  a  company  of  Jesuits,  with  their  books, 
chanting,  and,  on  either  side  of  them,  two  long  rows  of  men  bearing 
immense  lighted  candles,  six  feet  in  length,  and,  interspersed  among 
them,  are  bearers  of  large  banners,  surmounted  by  golden  images  and 
a  variety  of  trinkets.  Then  comes  the  priest,  gorgeously  arrayed, 
bearing  in  his  hands  a  gilded  vase,  adorned  with  garlands  and  flowers— 
containing  the  holy  wafer,  a  few  men  carrying  a  large  canopy  over  his 
head,  and  boys  on  all  sides  with  smoking  censers,  from  which  they  are 
wafting  incense  towards  this  central  object  of  worship :  and  then  follow 
two  long  columns  of  men  bearing  large  lighted  lanterns,  gorgeously 
arrayed  and  lifted  high  in  the  air,  and  after  that  a  crowd  of  people. 
The  procession  which  I  saw  yesterday  was  some  three  hours  in  making 
the  tour,  all  of  them  bareheaded,  and  stopping  every  now  and  then  and 
kneeling  with  the  multitude  of  spectators  in  the  middle  of  the  street. 
I  am  told  that  there  is  to  be  next  Sabbath  a  still  more  magnificent 
spectacle  of  the  same  character." 

Tliis  chapter  may  be  fitly  concluded  with  notices  of  church 
terms,  including  ornaments  and  articles*  used  in  Roman 
Catholic  worship.  The  engravings  are  copied  from  the  illus- 
trated catalogue  of  Benziger  Brothers  (New  York  and  Cincin- 
nati), and  from  other  authentic  sources;  the  definitions  and 
descriptions  are  from  the  highest  authorities ;  and  the  prices 
of  many  of  the  articles  are  also  given  from  the  catalogues  of 
Benziger  Brothers,  who  are  "  printers  to  the  Holy  Apostolic 
See,"  and  manufacturers,  importers,  and  dealers  in  church 
ornaments,  statues,  vestments,  &c. 

An  "  Agnus  Dei "  (=Lamb  of  God)  is  a  little  cake  of  pure 
white  wax,  stamped  with  the  image  of  a  lamb  bearing  a  cross, 
blessed  by  the  Pope  on  the  Saturday  before  Low  Sunday  of  his 
first  and  every  seventh  succeeding  year,  and  dipped  by  him  into 
holy  water  with  which  he  has  mixed  chrism  and  balsam. 


*  For  vestments  and  orders  of  the  clergy,  see  Chapter  VII. ;  for  festivals  and 
holy  days,  see  Chapter  XVL 


460  CHURCHLT  AND   DEVOTIONAL   SERVICES,   &C. 

An  "  aisle  "  (Latin  ala  =  wing)  is  originally  and  properly 
one  of  the  wings  or  side  divisions  of  a  church,  usually  separated 
from  the  nave  or  center  division  by  columns  or  pillars ;  but  in 
modern  pewed  churches,  the  term  is  popularly  applied  to  any 
one  of  the  alleys  or  entrance-ways  in  the  audience-room,  which 
lead  to  the  pews. 

The  "  altar  "  is  the  elevated  structure — usually  oblong  or 
square — on  which  the  mass  is  offered.  In  what  is  called  a 
regularly  built  church,  it  is  placed  at  the  East  end  of  the 
church.  It  is  consecrated  with  chrism  by  a  bishop,  and  has 
within  it  a  "  sepulchre  "  or  hollow  receptacle  for  the  relics  of 
saints.  It  may  be  plain,  or  elaborately  wrought  of  the  most 
costly  stone.  A  portable  altar,  consisting  of  a  consecrated  slab 
of  stone,  is  sometimes  used.  The  altar  at  mass  is  covered  by 
three  clean  "altar-cloths,"  the  uppermost  one  reaching  the 
base  of  the  altar  on  both  sides.  When  there  are  several  altars 
in  a  church,  the  principal  and  most  conspicuous  of  them  is  the 
11  high  altar."  The  "  altar-bell "  is  used  in  the  mass,  &c.  (ex- 
cept in  Holy  Week),  to  call  attention  at  particular  times,  and 
costs  from  50  cents  to  $4  (see  the  cut  on  p.  461).  An  "  altar- 
piece  "  is  a  painting  or  other  decoration  for  the  altar,  and  of 
course  may  vary  greatly  in  style,  material,  and  expense. 
"  Altar-veil  "==  antependium.  Lithographed  "altar-cards" 
cost  from  37  cents  up  to  $3.20  a  set.  (See  Chapters  XV., 
XX.)  The  altar,  says  bishop  England, 

"  is  either  entirely  of  stone,  or  a  consecrated  stone  is  placed  on  a 
table,  or  wooden  appearance  of  a  tomb ;  the  vicinity  of  which  is  orna- 
mented with  architecture,  paintings,  statues,  vases,  relics,  &c.,  where 
they  can  be  procured.  .  .  .  The  altar  signifies  Christ,  who  is  the  great 
corner-stone." 

The  "ambry"  (=almonry)  is  a  closet  or  place  for  utensils, 
vestments,  &c. 

An  "  ampulla"  is  a  two-handled  flask  or  jug  for  oil  or  other 
liquid. 

The  "  antependium"   (Latin  =that  which  hangs  before), 


CHURCHLY  AND   DEVOTIONAL   SERVICES,   AC. 

also  called  "altar-veil"  or  "frontal,"  is  the  veil  which  hangs 
down  before  the  altar,  or  covers  the  front  of  it.  The  rubric 
directs  that  it  shall  be  of  the  color  of  the  vestments. 


ALTAR-BELL. 


ANTEPENDIUM  OR  ALTAR-VEIL. 


"  Apse  "  (=apsis)  is  a  domed  and  usually  semicircular  end 
of  a  church,  behind  the  altar. 

Badges,  for  societies,  &c.,  are  made  of  silk,  bearing  the  name 
of  the  society,  a  motto,  and  a  picture  of  the  patron-saint,  and 
vary  in  price  from  20  cents  each  (for  as  many  as  60)  up  to 
81.35  or  more,  according  to  the  style  and  decoration. 

A  "  baldachin"  (=baldacchino~)  is  a  species  of  canopy  over 
an  altar,  as  in  St.  Peter's  at  Rome  (see  Chap.  I.). 

Banners,  for  churches,  societies,  and  schools,  are  made  of 
silk  or  other  damask,  with  two  paintings  or  inscriptions  (one 
on  each  side),  borders,  fringes,  tassels,  and  cords,  and  in 
various  styles.  Banners  are  often  used  in  churches,  as  in  the 
processions  with  the  host  on  Maundy-Thursday  and  Good 
Friday,  &c.  Some  Roman  Catholic  banners  have  the  Holy 
Family  on  one  side  and  the  Sacred  Heart  of  Jesus  on  the  other ; 
some  have  Jesus  blessing  the  children  on  one  side,  and  the 
name  of  Mary  on  the  other,  &c.  That  represented  in  Chapter 
XV.  has  on  it  a  painting  of  St.  Joseph  with  the  Infant  Jesus. 
The  prices  of  these  banners  vary  according  to  the  material, 
style,  &c.,  from  $16  up  to  $350  each. 

Baptismal  Font ;  see  Font. 

A  basin  may  be  used  for  washing  the  priest's  hands. 

Beads  are  used  for  counting  prayers,  especially  in  the 
rosary. 


462  CHURCHLY  AND  DEVOTIONAL  SERVICES,  AC. 

Bells  are  blessed  by  the  bishop  before  they  are  hung  in  the 
church-towers.  The  rite  is  given  at  length  in  the  Pontificate 
Romanum,  and  consists  of  several  psalms,  prayers,  washing  the 
whole  bell  inside  and  outside  with  salt  and  water  blessed  at  the 
time,  anointing  the  bell  with  the  holy  oil  of  the  infirm  and  with 
holy  chrism,  perfuming  it  with  burning  thyme  and  frankin- 
cense and  myrrh,  &c.  The  gospel  at  the  end  is  taken  from  Luke 
10  :  38-42,  and  the  sign  of  the  cross  is  made  upon  the  bell, 
<fcc.,  more  than  20  times  during  the  ceremony.  Each  bell  is 
dedicated  to  some  saint.  Thus  a  chime  of  4  bells  was  blessed 
for  the  church  of  the  Most  Holy  Redeemer  in  3d  street,  New 
York,  Dec.  26,  1854,  the  4  being  dedicated  respectively  to  St. 
Michael,  St.  Gabriel,  St.  Raphael,  and  St.  Alphonsus.  A  small 
bell  is  placed  on  the  altar  (see  above)  for  use  in  the  service. 

A  bench  is  required,  near  the  altar,  high-backed,  and  large 
enough  to  seat  the  celebrant  with  the  deacon  and  subdeacon. 
It  may  be  richly  ornamented,  but  must  not  be  a  chair,  nor  re- 
semble a  throne.    See  Chair,  Stool,  and  Throne. 
Benediction-veil ;  see  Veil. 
Boat  ;  see  Incense  boat. 

A  book-stand  is  used  for  holding  the  missal,  breviary, 
&c.  (See  Missal-stand.) 

Bouquets  for  altars  are  made  of  green  muslin  leaves  with  white 
and  red  roses,  or  of  green  muslin  leaves  with  white  lilies,  or 
with  mixed  flowers,  at  from  $1.50  to  $12  a  pair.  (See 
Flowers.) 

Bread  is  used  for  cleansing  the  priest's  hands  on  Holy  Satur- 
day, Ash- Wednesday,  &c.  (See  Wafer.) 

Bread-irons  are  used  for  cutting  and  stamping  impressions  on 
the  bread  or  wafers  designed  for  the  mass.  Bread-irons  with  2 
cutters  cost  $12  to  $15. 

The  Breviary  is  described  in  a  previous  part  of  this  chap- 
ter. 

A  "burse"  is  a  case,  especially  for  holding  the  cor- 
poral. 

A  candelabrum  (=candelabre)  is  a  branched  candlestick  or 


CHURCHLY  AND  DEVOTIONAL  SERVICES,   AC. 


463 


lamp-stand.  Candelabra  'are  furnished  with  3,  5,  7,  or  11 
lights  at  from  $9.50  to  $88  a  pair. 
Candelabra  like  the  one  represented 
in  the  cut,  for  5  lights,  varnished, 
are  marked  at  $16.50  in  gold  for  the 
pair.  (See  Girandole  and  Candle- 
sticks.) 

Candles   are  much   used  in  the 
services    of    the    Roman   Catholic 
church,  especially  wax  candles  and 
often  very  large  ones.    At  low  mass 
2  candles  must  be  burning  at  the 
altar  during  the  whole  of  the  mass  ; 
6  are  required  at  high  mass  ;  a  sev- 
enth is  added,  if  the  bishop  of  the 
diocese  celebrates  a  solemn  pontifical 
mass ;   even  12  and  21  are   some- 
times used.     A  triple  candle,   or  triangle   (see  Triangle),   is 
used  on  Holy  Saturday.      The  paschal  candle, 
which  is  blessed  on  Holy  Saturday,  has  in  it  5 
holes  in  the  form  of  a  cross  and  5  grains  of  in- 
cense in  these  holes.     See  Tapers,  <fec. 


CANDELABRUM. 


BISHOP'S   CANDLESTICK. 

Candlesticks  for  altars  are  of  various  sizes, 
from  12  to  47  inches  in  height,  and  varying  in 
price  from  $3.60  to  $203  a  pair  in  gold.  Those 
like  the  cut  are  from  14  to  42  inches  in  height, 
and  cost  $5.30  to  $37  a  pair  in  gold.  The  "bish- 
op's candlestick  "  is  a  hand-candlestick,  carried  CANDLESTICK  FOB 
and  held  by  a  candle-bearer,  and  used  whenever  ALTAK- 


464  CHURCHLY  AND  DEVOTIONAL  SERVICES,  40. 

the  bishop  officiates.  A  silver-plated  one  costs  $11.25,  and  a 
gilt  one  $15  in  gold.  There  are  also  candle  sticks  for  acolytes, 
from  18  to  22  inches  high,  and  costing  $6.70  to  $12.50  in 
gold. 

A  canopy,  often  highly  ornamented,  may  be  placed  or  held,  in 
Roman  Catholic  edifices  and  services,  above  an  object  of  special 
honor,  as  an  altar,  bishop's  throne,  or  consecrated  host.  The 
baldacchino  (see  above)  is  a  permanent  canopy  ;  the  umbrellino 
used  in  transporting  the  host  from  altar  to  altar  is  a  small 
portable  canopy  or  umbrella.  A  canopy  is  directed  to  be  car- 
ried over  the  cele- 
brant in  the  "  proces- 
sion with  the  blessed 
sacrament "  from  the 
altar  to  the  repos- 
itory on  Alaundy- 
Thursday,  and  from 
the  repository  to  the 
altar  on  Good  Fri- 
day. Canopies  of 

CANOPY   USED  IN  PROCESSION  OF  THE  SACRAMENT,     u  w}ji^3     re(|    Qr  <T()ld- 

cloth,  interwoven  with  imitation  or  real  gold  flowers  and  em- 
blems," cost  from  $30  to  $150  each. 

A  carpet  is  required,  at  high  mass,  on  the  steps  and  plat- 
form of  the  altar,  and  on  the  platform  of  the  celebrant's  bench 
in  the  chancel ;  at  high  mass  for  the  dead,  a  purple  carpet, 
covering  the  platform  only,  is  required  ;  at  the  solemn  pontif- 
ical mass  for  the  dead,  a  black  carpet  is  to  be  extended  before 
the  bishop's  seat,  after  mass,  for  the  absolution. 

A  "  cenotaph  "is  an  empty  tomb  or  a  representation  of  a 
tomb.  Such  a  representation  is  used  in  the  church  at  vespers 
for  the  dead  on  the  1st  day  of  November. 

A  censer  is  a  vessel  for  burning  and  wafting  incense.  The 
sort  used  in  the  Roman  Catholic  church,  is  goblet-shaped,  has 
a  perforated  lid,  and  is  swung  by  chains.  It  is  of  course 
needed  at  every  solemn  mass.  Censers  are  of  various  styles 


CHURCHLY  AND  DEVOTIONAL  SERVICES,   &C. 


465 


INCEXSE-BOAT. 


and  prices  from  $3.85  up  to  $29  each,  with  the    accompany 
ing  incense-boat.     The  sort  represented  in  the 
cut  is  silver-plated,  and  of  a  fine  chased  pat- 
tern, costing,  with  the  boat,  from  $7  to  $8.50. 

The  "  Ceremonial   of  the  Church  "  contains 
(in  English)  the  ceremonies  for  low  mass,  high 
mass,  holy  week  and  other  fes- 
tivals, pontifical  masses  and  ves- 
pers, &c.,  for  the  use  of  the  Catho- 
lic churches  in  the  United  States 
of  America,  and  is  published  by  authority. 

A  chafing-dish,  with  burning  coals  in  it,  is 
also  required  to  be  in  the  sacristy,  whenever 
incense  is  to  be  burned,  in  order  to  supply  the 
fire  for  burning  it  in  the  censer. 

A  chair  is  not  allowed  in  the  sanctuary  except  for  the  bishop 
or  some  very  distinguished  person. 

The  chalice  is  the  cup  or  vessel  for  containing  the  consecrated 
wine  at  the  mass  or  communion-service.  Chalices  are  of  glass, 
silver,  gold,  <fec.,  and  are  often  enriched  with  sculptures  and 
precious  stones.  That  represented  in  the  cut, 
made  of  gilding  metal,  with  plain  chasing,  sil- 
ver-plated, and  gilt  on  the  inside  only,  costs 
from  $9  to  $11,  including  the  paten  which  ac- 
companies it.  Made  of  silver,  a  chalice  may 
cost  (with  the  paten)  from  $15.50  to  $150. 
Made  of  gold,  its  cost  may  be  much  greater. 

The  chancel  is  the  part  of  a  church  about 
the  altar,  extending  in  front  of  the  altar  to  the 
railing  (formerly  lattice-work)  which  separates 
it  from  the  nave. 

"  Chapel  "may  be — 1.  A  house  or  other  place  CHALICE. 
of  worship,  distinct  from  and  subordinate  to  a  church  ;  as  the 
chapels  of  the  Sisters  of  Mercy  and  of  St.  Mary's  academy, 
attended  from  St.  Peter's  cathedral  in  Cincinnati. 

2.  A  recess  or  other  part  of  a  church,  more  or  less  separated 


466  CHURCHLY  AND   DEVOTIONAL  SERVICES,   kC. 

from  the  nave  or  main  part  of  the  building,  and  furnished  with 
an  altar  and  other  accommodations  for  religious  service ;  as 
the  chapels  in  the  side  aisles  of  St.  Peter's  at  Rome. 

3.  A  receptacle  for  the  chalice,  ciborium,  altar-bell,  and 
cruets  ;  costing,  with  its  contents,  from  $150  to  $287. 

A  "  chaplet  "  is  a  string  of  beads  used  for  counting  prayers. 
It  consists  of  55  beads,  or  $  of  a  rosary. 

A  chime  of  bells  may  be  used 
instead  of  a  single  small  bell.  The 
cut  shows  a  chime  of  3  little  bells, 
silver-plated,  and  costing  about  $5. 
The  "choir"  may  be— 1.  The 
company  of  singers  in  a  church 
or  chapel.  2.  The  part  of  a 
church,  &c.,  appropriated  to  the 

CHIMB   OF     THBEB   LITTLE    BELLS. 

singers.     3.  The  chancel. 

The  "  chrism,"  or  "  holy  chrism,"  is  the  ointment,  which  is 
consecrated  by  the  bishop  to  be  used  in  baptisms,  confir- 
mations, ordinations,  &c.  It  is  composed  of  olive  oil  and  bal- 
sam, and  is  annually  consecrated  with  special  ceremonies  on 
Maundy-Thursday. 

"  Ciborium  "  is  used  to  denote — 1.  An  arched  and  domed 
structure,  supported  by  4  lofty  columns  over 
an  altar.  2.  The  coffer  or  case  for 
containing  the  host.  The  latter  is  now 
the  principal  use  of  the  term.  The  ciborium  of 
the  cut,  made  of  gilding  metal,  with  plain  chas- 
ing, and  the  cup  and  cover  gilt  inside,  costs 
from  $9  for  one  of  9  inches  in  height,  to  $17  (or 
$30,  if  all  gilt)  for  one  of  13  inches  in  height. 
Others,  of  silver,  and  of  different  styles,  inside 
or  all  gilt,  vary  in  price  from  $19  to  $135.  The 

ciborium  should  have  a  veil  or   cover  of  rich 
CIBORIUM.       material)  as  of  silk>  gold  cloth)  &c> 

A  clapper  of  wood,  is  used  instead  of  the  altar  bell,  from  the 
Gloria  in  excelsis  of  Maundy-Thursday  to  the  Gloria  in  excehis 
of  Holy  Saturday. 


CHURCHLY  AND   DEVOTIONAL  SERVICES,  AC.  467 

A  "  confessional "  (=  concessionary)  is  a  place  for  a  priest 
to  hear  confessions.  It  may  be  a  chair  or  bench  placed  in  a 
dark  part  of  the  church  or  chapel ;  or  a  structure  erected  for 
the  purpose,  and  furnished  with  a  seat  for  the  priest,  and  often 
with  a  door  to  shut  him  in,  while  he  hears  confessions.  A 
grate  is  usually  placed  on  one  or  both  sides  of  the  priest,  that 
the  penitent  or  penitents  may  whisper  the  confession  through 
the  grate  into  the  priest's  ear.  (See  Chap.  XVII.) . 

The  "  corporal "  is  a  consecrated  linen  cloth,  which  is 
spread  on  the  altar,  before  the  bread  (to  be  made  the  body 
[corpus  in  Latin]  of  Christ)  and  wine  are  placed  there  and 
consecrated  in  the  mass.  The  corporal  should  be  about  22  to 
24  inches  square,  of  very  clean  and  beautiful  linen,  starched, 
with  a  small  cross  (not  of  gold  or  silver)  wrought  in  the  mid- 
dle. When  not  in  use  it  should  be  neatly  folded,  and  kept  in 
the  burse. 

Cotton  is  used  for  wiping  the  priest's  hands  after  blessing 
the  font,  &c. 

The  "  credence  "  is  the  side-table,  near  the  altar,  on  which 
the  chalices,  paten,  host,  cruets,  <fec.,  may  be  placed  before  high 
mass,  and  some  of  them  at  other  times. 

A  "  crosier  "  is  the  pastoral  crook  or  staff,  used  by  a  bishop 
or  abbot,  the  top  of  which  is  bent  in  the  form  of  a  curve,  and 
often  richly  ornamented.  The  pastoral  staff  sometimes  termi- 
nates in  a  cross,  instead  of  a  crook.  (See  Cross,  and  Chapter 
VII.) 

The  cross  is  used  in  or  on  Roman  Catholic  churches,  altars, 
tombs,  banners,  and  vestments ;  it  is  marked  in  the  official  signa- 
tures of  bishops  and  other  high  ecclesiastics  ;  bishops,  abbots, 
and  abbesses  wear  it  suspended  over  the  breast ;  the  sign  of  the 
cross  is  made  in  all  religious  services  as  well  as  in  the  sacra- 
ments of  the  church.  The  archbishop's  cross  has  2  trans- 
verse pieces,  and  the  pope's  has  3.  (See  Crosier  and  Crucifix, 
and  Chap.  XVI.)  The  "  processional  cross"  (=  cross  or  cruci- 
fix, which  is  carried  in  processions)  has  a  long  staff  by  which 
it  may  be  borne  in  an  elevated  position.  Processional  crosses, 


468 


CHUBCHLT  AND  DEVOTIONAL  SERVICES,  &C. 


from  16  to  32  inches  high,  cost,  if  varnished,  from  $2.70  to 
$6.60  in  gold  each  ;  if  silver-plated,  from  $4.05  to  $8.50  ;  if 

silver-plated,  with  rays  varnished, 
as  in  the  cut,  from  $6.60  to  $11  ; 
or  in  a  still  richer  style,  $14.  The 
staff  for  a  processional  cross  may 
be  had,  silver-plated,  for  $9.40  in 
currency. 

A  "  crucifix  "  is  a  cross  with  the 
image  of  Christ  suffering  upon  it. 
The  processional  cross,  as  above  rep- 
resented, is  a  crucifix. 

A  "  cruet"  is  a  vessel  for  holding 
wine  or  water  at  the  mass.  They  are 
in  pairs,  one  for  each  liquid,  and 
stand  on  a  plate.  The  "  Ceremonial 
of  the  Church"  says,  in  a  note, 
"  they  should  be  of  glass,  not  of  sil- 
ver." But  Benziger  Brothers  ad- 
vertise plain  glass  cruets  at  from 
35  cents  to  $3  a  pair  ;  those  of 
PROCESSIONAL  CROSS  AND  PART  britaimia,  with  a  plate,  at  $3.75  to 

a  pair  ;  those  of  cut  glass,  $12.25 
and  $16,  with  a  metal 
plate  ;  the  silver  cru- 
ets with  German  sil- 
ver plate  and  han- 
dles, chased  and  all 
gilt,  as  in  the  cut, 
$51  ;  and  of  an  extra 
fine  pattern,  $70. 

CRUETS    WITH    PLATE.  ^      «  Crypt  "        (=1 

hidden  part)  is  a  low  vaulted  chamber  under  a  church  or  ca< 
thedral,  as  at  St.  Peter's  in  Rome.  Some  crypts  have  become 
the  receptacles  of  monuments  of  the  dead,  as  at  the  abbey  of 
St.  Denis  in  France. 


OF  us  STAFF. 


CHURCHLY   AND  DEVOTIONAL  SERVICES,   AC. 


469 


Cushions  are  used  for  sitting  on,  kneeling  on,  and  for  sup- 
porting books. 

The  "  dorsale  "  (=  dorsel)  denotes  a  veil  hanging  behind 
the  altar.  (Compare  Antependium.) 

The  "  epistle-side  "  of  the  altar,  chancel,  &c.,  is  the  right 
hand  side  to  one  facing  the  altar ;  and  the  south  side,  when 
the  altar  is  placed  (as  it  is  usually  placed,  when  convenient) 
at  the  east  end  of  the  church.  (See  Gospel-side.) 

A  ewer,  or  pitcher,  with  water  in  it,  for  washing  the  priest's 
hands,  is  needed  at  mass,  &c. 

A  faldstool  (=  folding-stool)  is  a  portable  seat,  made  to 
fold  together  like  a  camp-stool,  and  used  by  the  bishop  as  a 
praying-desk  and  as  a  chair  at  ordinations,  <fec.  It  is  cush- 
ioned and  covered  with  a  silk  cloth,  of  the  color  of  the  vest- 
ments, which  hangs  down  to  the  ground  on  all  sides  ;  and  the 
corners  and  2  sides  connecting  them  are  higher  than  the  cush- 
ion, and  of  gilt  metal. 

Fire  is  needed  whenever  incense  is  to  be  burned.  For  this 
purpose  a  chafing-dish  may  be 
provided  in  the  sacristy.  A  new 
fire  is  kindled  on  Holy  Saturday 
by  striking  it  from  a  flint  outside 
of  the  church  and  lighting  coals 
with  it ;  and  this  new  fire  is 
blessed  by  the  priest. 

Flowers  are  often  used,  but 
they  are  forbidden  at  mass  for 
the  dead,  &c.  (See  Bouquets.) 

A  "  font "  (etymologically  = 
fount  and  fountain)  is  a  vessel  or 
receptacle  for  the  water  used  in 
baptism  or  for  the  holy  water. 
The  baptismal  font  is  blessed  on 
Holy  Saturday  according  to  a 
prescribed  rite,  in  which  the  pas-  BAPTISMAL  FONT,  OPEX. 
chal  candle  is  dipped  to  the  bottom  of  the  font,  holy  water  is 


470  CHURCHLY  AND  DEVOTIONAL  SERVICES,  AC. 

taken  from  it  for  sprinkling  the  priest  and  people  and  for  sup- 
plying the  holy  water  vessels  at  the  doors  of  the  church,  and 
then  the  oil  of  catechumens  and  the  chrism  are  put  into  it 
before  the  infants  are  baptized.  Baptismal  fonts  are  usually 
of  marble  or  stone  ;  but  baptismal  fonts  of  iron  have  been  in- 
troduced into  Roman  Catholic  churches  in  this  country. 
"  Baptismal  fonts  with  figures  on  the  top  representing  the  7 
sacraments  and  the  4  evangelists  on  the  lower  part,"  cost  from 
$100  to  $250.  A  Holy-water-font  of  wood  with  china  basin,  6 
or  8  inches  in  diameter,  costs  from  $6.30  to  $8.40  ;  one  of  zinc, 
with  a  basin  7£  inches  in  diameter,  costs  $7.  (See  Holy 
water.) 

Frankincense ;  see  Incense. 

"  Frontal"  =  antependium. 

"  Galilee,"  in  old  cathedrals,  was  a  chapel  at  the  principal 
entrance,  where  processions  ended. 

Genuflection  =  bending  the  knee.  A  genuflection  is  made 
by  bringing  the  right  knee  down  to  the  floor,  without  bending 
the  body.  A  genuflection  on  both  knees  is  made  by  bending 
both  knees — the  right  one  first — to  the  floor ;  then,  after  mak- 
ing a  low  bow,  rising  first  from  the  left  knee,  and  next  from 
the  right. 

A  "  girandole  "  is  a  sort  of  candelabrum  or  branched  can- 
dlestick. Girandoles  with  glass  pendants  and  marble  base  are 
sold  in  sets  of  3, 1  of  them  having  2  or  3  lights,  and  2  of 
them  but  1  light  each,  at  from  $12  to  $20  a  set.  (See  Cande- 
labrum, Candlestick,  Lamp,  &c.) 

Gongs,  from  9  to  11£  inches  in  diameter,  appear  among  the 
"  church  ornaments,  <fec.,"  in  the  catalogue  of  Benziger  Broth- 
ers. Such  a  gong,  with  its  striker,  costs  from  $21  to  $29. 

The  "  Gospel-side  "  of  an  altar,  <fec.,  is  the  left-hand  side  to 
one  who  faces  the  altar,  and  the  opposite  to  the  "Epistle-side," 
which  see. 

"  Half-moon "  (=  luna)  is  a  kind  of  locket,  shaped  like  a 
half-moon,  used  for  holding  the  host  in  the  ostensory. 

"  Hassocks  "  (=  thick  mats  for  kneeling  on)  were  common 


CHORCHLY  AND   DEVOTIONAL  SERVICES,   AC.  471 

in  the  churches  of  England  in  olden  times.  (See  Cushions,  and 
Kneeling-cushions.) 

Holy  oil ;  see  Oil. 

Holy  water.     Says  bishop  England : 

"  It  is  customary  before  mass  to  sprinkle  the  congregation  with  holy 
water,  or  on  entering  the  church  each  individual  may  sprinkle  himself 
from  a  vessel  which  contains  this  water.  This  ceremony  is  to  remind 
us  of  the  necessity  of  entering  with  purity  of  heart,  having  washed 

away  the  iniquities  and  distractions  of  the  world The  water  is 

blessed by  first  blessing  salt,  wliich,  in  imitation  of  the  prophet 

Eliseus  [—  Elisha],  when  he  healed  the  waters  of  Jericho,  is  cast  into 
the  water  in  the  figure  of  a  cross,  in  the  name  of  the  Father  and  of  the 

O 

Son  and  of  the  Holy  Ghost  The  proper  prayer  having  been  said  over 
the  water,  the  priest  entreats  the  mercy  and  protection  of  God  upon 
those  who  shall  sprinkle  themselves  or  their  houses  therewith,  that  they 
may  be  guarded  against  the  incursions  ot  the  evil  spirits,  and  enabled 
to  serve  God.  If  the  clergyman  sprinkles  it,  he  repeats  the  antiphon 
from  the  50th  Psalm — '  Thou,  O  Lord,  shalt  sprinkle  me,  and  I  shall 
be  cleansed ;  thou  shalt  wash  me,  and  I  shah1  be  made  whiter  than 
snow.'  Then  the  entire,  or  a  few  verses  from  the  same  psalm:  'Have 
mercy  on  me,  O  Lord,'  &c.  After  which  he  repeats  the  doxology,  i.e., 
'  Glory  be  to  the  Father,'  &c.,  and  then  the  Antiphon  again." 

A  "  holy-water-pot "  or  "  holy-water  vase  "  and  sprinkle 
(=  sprinkling-brush)  are  used  in  sprinkling  the  altar  and 
priest  and  people  with  the  holy  water  on  Sunday.  Holy-water- 
pots,  such  as  is  represented  in  the  cut,  are  from  5£  to  7^  inches  in 
diameter,  and  cost,  with  sprinkles,  from  $3.10  to  87.30  in  gold 
each.  One  silver-plated  and  chased  costs  from  $9.40  to  $13.25 
in  currency.  See  Font  above. 

The  "  host "  is  the  consecrated  bread  or  wafer  that  is  used 
in  the  mass.  It  must  be  removed  at  least  once  in  8  or  15  days 
(authorities  differ),  when  that  which  remains  is  eaten  by  the 
priest.  (See  Ciborium,  Monstrance,  Paten,  Wafer,  <fec.) 

Images  and  statues  of  Christ,  saints,  &c.,  are  numerous  in 
Roman  Catholic  churches. 

Incense  is  much  used  in  Roman  Catholic  services,  as  in  all 
the  solemn  masses,  at  solemn  vespers,  in  the  benediction  of  the 


472 


CHUKCHLY  AND   DEVOTIONAL  SERVICES,   AC. 


blessed  sacrament  (see  Ostensory),  &c.  The  natural  incense, 
or  frankincense,  in  small  grains,  costs  35  to  40  cents  a  pound. 

The  "  Incense-boat,"  so  called  from  its  boat-like  shape,  is  the 
box  in  which  is  a  quantity  of  incense  for  use  at  any  religious 
service.  It  accompanies  the  censer,  and  is  represented  with  it 
in  the  cut  above. 

Kneeling-cushions  have  long  been  in  use.    (See  Cushions.) 


HOLT- WATER-POT. 


KNEELING-DESK. 


A  Kneeling-desk  is  represented  in  the  cut.  The  bishop  uses 
the  faldstool  and  a  cushion,  when  he  kneels  in  prayer  at  or- 
dinations, <fec. 

Lamps  of  various  forms  and  styles,  both  suspended  and 
standing,  are  of  course  in  use,  as  well  as  candlesticks,  lanterns, 
torches,  &c.  Church-lamps  are  catalogued  with  prices  varying 
from  $3.85  to  $97  in  gold  each,  one  of  the  highest  price  having 
6  branch-lights.  Lamps  are  constantly  burning  in  St.  Peter's 
at  Rome,  and  in  other  great  churches,  at  altars,  tombs  and 
shrines  of  saints,  &c. 

"  Lantern  "  may  denote — 1.  The  well-known  contrivance  for 
inclosing  and  protecting  a  lamp  or  candle;  used  on  various 
occasions,  as  in  the  procession  on  Corpus  Christi,  <fcc. — 2.  A 
drum-shaped  erection  for  admitting  light  into  a  dome  or  apart- 
ment, as  in  the  dome  of  St.  Peter's  at  Rome. 

"  Lavatory  "  is  a  vessel  or  place  for  washing. 

"  Lectern,"  or  "  lecturn,"  in  old  churches,  was  a  reading- 


CHTTRCHLY  AND   DEVOTIONAL  SERVICES,   AC.  473 

desk,  or  a  stand  where  the  epistle  and  gospel  were  sung,  and 
certain  services  for  the  dead  performed.  (See  Book-stand  and 
Missal-stand.) 

"  Luna  "  =  Half-moon. 

The  Missal  (=  mass-book)  is  described  in  a  previous  part 
of  this  chapter. 

A  missal-stand  of  black  walnut  and  plain  pattern,  costs  $2.25 
to  $2.75,  according  to  its  size  ;  of  ornamental  patterns,  from  $4 
to  $6.  (See  Book-stand.) 

"  Monstrance  "  =  Ostensory. 

The  "  nave"  is  the  middle  or  main  part  of  a  church;  usually 
separated  from  the  aisles  or  wings  by  pillars  or  columns. 

"  Nocturn  "  is  defined  in  Brande's  Encyclopedia,  "  An  office 
consisting  of  psalms  and  prayers,  celebrated  in  the  Roman 
Catholic  Church  at  midnight,  after  the  example  of  David  (Ps. 
118).  It  was  said  to  have  been  introduced  into  the  West  by 
St.  Ambrose.  It  now  forms  part  of  the  service  of  matins." 

A  "  novena "  is  a  nine  days'  devotion  in  honor  of  some 
mystery  of  our  redemption,  or  in  honor  of  the  Virgin  Mary  or 
of  some  saint,  in  order  to  obtain  any  particular  request  or 
blessing. 

Oil  is  consecrated  by  the  bishop  on  Maundy-Thursday  an- 
nually for  all  the  churches  of  his  diocese.  Pure  olive  oil  is 
required  for  this  purpose,  with  balsam  (=  balm)  for  the 
chrism.  Three  metal  vases  are  provided  and  covered  with 
silk,  on  one  of  which  is  engraved  the  words  "  Oleum  Infir* 
morum "  (=  oil  of  the  infirm)  or  the  initials  "  0.  I."  ;  on 
another,  "  Oleum  Catechumenorum"  (=oil  of  the 
catechumens)  or  "  0.  C."  ;  on  the  third,  which 
is  larger  than  the  others,  and  is  covered  with 
white  silk,  "  Sanctum  Chrisma "  (=  holy 
chrism)  or  "  S.C."  Some  balsam  is  mixed  with 
a  little  of  the  oil  from  the  third  vase,  and  this 
mixture  the  bishop  puts  into  the  vase  and  mixes 
with  the  rest  of  the  oil  there.  The  ceremony, 
which  consists  of  exorcisms,  prayers,  chantings, 
making  the  sign  of  the  cross  with  the  hand  and  OIL-STOCK. 


474 


CHURCHLY  AND  DEVOTIONAL  SERVICES,   &C. 


with  the  breath,  <fec.,  occupies  16  pages  of  the  Pontificate  Roma- 
num,  and  8  or  10  in  the  "Ceremonial  of  the  Church."  The  old  oils, 
consecrated  the  year  before,  if  any  had  remained  in  the  vases, 
are  put  in  the  church-lamps  before  the  holy  sacrament,  to  be 
burnt  ;  and  those  which  remain  in  pyxes  and  boxes  are  burnt 
with  the  old  silk.  Every  priest  must  obtain  from  the  bishop  a 
supply  of  these  consecrated  oils  for  his  church.  The  oil  of  the 
infirm  is  used  in  extreme  unction  ;  the  oil  of  catechumens  in 
baptism  ;  the  holy  chrism  in  baptism,  confirmation,  <fec.  Oil- 
stocks  for  holding  the  three  oils,  as  represented  in  the  cut,  cost 
from  $3.50,  when  made  of  silver-plated  and  gilt  metal,  to  $8.50, 
when  made  of  silver  gilt.  A  silver  oil-stock  for  the  "  0.  1." 
costs  $3.50,  if  gilt  inside  only,  or  $4,  if  all  gilt.  (See  Chrism 
and  Pyx.) 

An  organ  is  almost  indispensable  in   a  Roman    Catholic 
church,  at  least,  if  the  congregation  have  the  means  of  pro- 

curing one.  Organs  were  intro- 
duced into  the  churches  of  Western 
Europe  more  than  1000  years  ago. 
An  "ostensory"  (=  ostensorium 
=  monstrance  =  remonstrance) 
is  a  transparent  pyx  or  receptacle 
for  the  host,  which  is  mounted 
upon  a  stand  and  usually  sur- 
rounded with  rays  like  the  sun  ; 
.  used  for  exposing  the  host  to  view 
in  the  church  or  in  a  procession. 
In  the  "benediction  of  (or  "with") 
the  blessed  sacrament  "  and  in  the 
"  40  hours'  exposition,"  the  con- 
secrated host,  fixed  in  the  little 
half-moon  that  holds  it,  is  put  into 
the  ostensory,  which  is  itself 
placed  upon  a  throne  or  place  of 
exposition  at  the  most  conspicuous 


OSTENSORY 


STYLED 


part  of  the  altar.     (^See  Veil.,)     Ostensories  are  of  various 


CHUBCHLY  AND   DEVOTIONAL  SERVICES,  AC.  475 

materials  and  styles  (French,  German,  Byzantine,  Gothic, 
Renaissance,  &c.),  from  19  to  30  inches  in  height,  and  vary  in 
price  from  $25  to  $150,  or  more,  if  of  solid  silver  or  gold ;  and 
the  cases,  in  which  they  are  commonly  kept,  are  covered  with 
morocco-paper  or  leather,  and  cost  from  $5  to  $15  additional. 
The  ostensory,  represented  in  the  cut,  is  of  the  French  style, 
19  inches  high,  and  costs  $25,  when  silver-plated,  with  rays 
and  ornaments  gilt ;  or  $33,  if  all  gilt. 

Paintings  and  pictures  abound  in  Roman  Catholic  churches. 
(See  Chapters  I.  and  XV.) 

A  "pall  "may  be — 1.  A  small  piece  of  linen,  stiffened  and 
sometimes  ornamented,  used  to  cover  the  chalice  at  the  mass. 

2.  A  large  black  cloth,  used  to  cover  a  coffin,  tomb,  or  cenotaph. 

3.  A  consecrated  vestment  (see  Chapter  VII.) . 
Pastoral  staff  =  crosier,  which  see. 

A  "  paten  "  is  a  plate  for  the  host  or  consecrated  wafer.  It 
is  usually  small  and  fits  the  chalice  like  a  cover. 

"  Pax"  =peace.  "  To  give  (or  receive)  the  pax  "  is  to  give 
(or  receive)  the  salutation  "  Pax  tecum  "  (=  peace  be  with 
thee),  to  which  the  answer  is  "  Et  cum  spiritu  tuo  "  (=  and 
with  thy  spirit).  "Pax"  was  also  used  formerly  to  denote  a 
plate  of  silver  or  other  material  on  which  a  crucifix  was  en- 
graved, and  which  was  saluted  with  the  "  kiss  of  peace." 

Pews,  or  fixed  seats  for  the  people,  are  not  found  in  St. 
Peter's  and  other  large  European  churches ;  but  they  are  used 
in  the  United  States. 

The  "Pontificale  Romanum"  (=  Roman  Pontifical)  contains, 
in  Latin,  the  prayers,  readings,  and  forms  to  be  observed  in 
various  ecclesiastical  rites  in  which  a  pontiff  (=  bishop) 
officiates.  It  is  issued  by  the  order  of  the  popes.  The  edition 
of  1818  bears  on  its  title-page  the  names  of  Benedict  XIV.  and 
Pius  VII. 

A  "Prie  Dieu"  (in  French  =  pray  God)  is  a  kneeling- 
desk,  which  see. 

Processional  cross ;  see  Cross. 

Pulpits  have  been  placed  in  churches  from  the  early  days  of 


476 


CHURCHLY  AND   DEVOTIONAL  SERVICES,  &C. 


Christianity.  The  most  ancient  pulpits  now  existing  are  sup- 
posed to  be  the  two  marble  pulpits  in  the  basilica  of  San 
Lorenzo  and  the  two,  also  of  marble,  in  the  church  of  San 
Clemente  in  Rome,  these  edifices  having  been  originally  built, 
according  to  tradition,  about  1500  years  ago.  One  of  these 
pulpits  is  used  for  reading  or  chanting  the  epistle  ;  the  other 
for  the  gospel. 

A  "  purificator,"  or  "  purificatory,"  is  a  linen  cloth,  about 
a  foot  square,  used  for  wiping  the  chalice  and  paten. 

"Pyx"  (=  Latin  pyxis)  is  the  box  in  which  the  host  or 
consecrated  bread  is  kept.  The  pyx  repre- 
sented in  the  upper  cut,  made  of  gilding- 
metal,  silver-plated,  and  gilt  inside,  costs 
$2.75,  or,  if  all  gilt,  $3.25.  The  "  removal 
of  the  pyx  "  from  the  altar  to  the  repository 
on  Maundy-Thursday,  and  the  "  bringing 
back  the  pyx  to  the  altar "  on  Good 
Friday  and  Holy  Saturday,  on  occasions 
of  special  ceremony.  A  "  pyx  "  or  box  is 
also  used  for  the  holy  oils  (see  Oil  above), 

PYX  FOE  HOLY  BREAD.         i  •    i  i_    J     •       j.1         1 

which,  as  represented  in  the  lower  cut,  and 
made  of  silver,  costs,  if  the 
inside  only  is  gilt,  $11.25,  or, 
if  all  gilt,  $12.25. 

A  "  relic-case,"  also  called 
"reliquary,"  is  a  case  or  re- 
ceptacle for  relics  (see  Chapter 
XV.).     Reliquaries,  made  to 
stand,  and  varnished,  may  be 
had  of  different  sizes  and  styles,  and  vary  in  price  from  $4  to  812. 
"  Remonstrance  "  =  monstrance,  or  ostensory,  which  see. 
The  term  "  repository  "  (=  a  receptacle  or  place  for  keeping 
anything)  is  specially  applied  to  the  vessel  or  place  in  which 
the  host  is  kept.     Thus  the   "  Ceremonial "  has   among  its 
directions  for  Maundy-Thursday  the  following  in  respect  to  the 
"  Repository  for  the  Blessed  Sacrament " : 


PYX  FOR  THE  HOLY  OILS 


CHURCHLY  AND  DEVOTIONAL  SERVICES,  AC.  477 

"  1.  This  repository  is  to  be  prepared  apart  from  the  principal  altar 
of  the  church,  and  hung  with  precious  tapestry,  which  should  by  no 
means  be  of  black  color  ;  adorned  with  flowers  and  lights,  but  not  with 
relics  or  images  of  saints. 

"  2.  The  repository  or  urn,  in  which  the  chalice  with  the  Blessed 
Sacrament  is  to  be  placed,  should  be  prepared  in  the  centre  of  the  altar. 
It  should  be  finely  adorned  and  secured  with  lock  and  key. 

"  3.     There  should  be  a  corporal  in  the  repository. 

"  4.     Another  corporal  on  the  altar. 

"  5.  Steps  to  reach  to  the  repository,  where  the  chalice  is  to  be 
placed." 

The  "  Rituale  Romanum  "  (=Roman  Ritual)  contains  the 
directions  and  forms  for  the  administration  of  baptism,  and  of 
other  sacraments,  for  the  visitation  of  the  sick  and  dying,  for 
funerals  and  offices  for  the  dead,  for  various  benedictions,  pro- 
cessions, prayers,  exorcism,  &c.  It  was  published  by  order  of 
pope  Paul  V.,  and  enlarged  and  corrected  by  Benedict  XIY. 

"  Rood  "  formerly  denoted  a  crucifix.  The  "  rood-loft "  was 
commonly  a  gallery  over  or  near  the  passage  from  the  body  of 
the  church  into  the  chancel ;  and  in  it  were  ttie  images  of  the 
crucifixion  of  Christ,  or  of  the  Trinity  with  the  Son  on  the 
cross,  and  of  Mary,  and  John,  and  sometimes  of  other  saints. 

A  "rosary"  (from  Latin  rosarium  =rose-bed)  is  a  series  of 
prayers  consisting  of  repetitions  of  the  Hail  Mary  (—Ave 
Maria')  and  the  Lord's  prayer  (=Paternoster)  with  the  creed 
and  Gloria  Patri  (= Glory  to  the  Father)  ;  or  the  string  ol 
beads  on  which  these  repetitions  are  counted.  The  rosary  con- 
sists of  165  beads,  and  is  fully  described  and  represented  pic- 
torially  in  Chapter  XV. 

A  "  sacristy  "  is  an  apartment  attached  to  a  church  in  which 
the  sacred  utensils,  vestments,  and  other  consecrated  articles 
are  kept,  and  where  the  priest  dresses  himself ;  called  "vestry" 
in  some  Protestant  churches. 

The  "  sanctuary"  is  the  part  of  a  church  about  the  altar; 
also  called  "  chancel "  or  "  choir." 

"  Scapular  "  or  "  scapulary"  (properly=a  garment  worn  on 


478  CHURCHLY  AND   DEVOTIONAL  SERVICES,  AC. 

the  shoulder)  is  applied,  in  the  "  devotion  of  the  scapulars,"  to 
designate  two  pieces  of  brown  woolen  cloth,  each  about  3  inches 
square,  attached  to  a  double  string,  so  as  to  hang  over  the 
shoulders,  one  piece  on  the  back,  the  other  on  the  breast.  The 
scapular  usually  has  on  it  a  picture  of  the  Virgin  Mary,  or  the  ini- 
tials I.  H.  S.  (for  Jesus  Hominum  Salvator  =Jesus  the  Savior 
of  men)  on  one  piece,  and  I.  M.  I.  (for  Jesus,  Mary,  and  Joseph) 
on  the  other. — Besides  this  "  Scapular  of  Mount  Carmel,"  there 
are  3  other  scapulars,  likewise  composed  of  2  small  pieces  of 
woolen  cloth.  These  4  scapulars  may  all  be  worn  at  once.  In 
this  case  each  of  the  2  parts  is  composed  of  4  pieces,  which  are 
sewed  together  like  the  leaves  of  a  book  ;  and  the  two  parts  are 
joined  together  by  two  tape-strings  about  18  inches  long,  so  that 
one  part  falls  on  the  back,  the  other  on  the  breast.  Of  these  4 
leaves  or  pieces  in  each  part,  the  "  Scapular  of  Mount  Carmel"  is 
brown  and  about  four  inches  square ;  the  "  Scapular  of  our  Lady 
of  the  Seven  Dolors  "  black  and  somewhat  smaller ;  the  "  Scapular 
of  the  Immaculate  Conception  "  is  blue  and  still  smaller ;  the 
"  Scapular  of  the  Most  Holy  Trinity"  is  white  and  the  smallest, 
with  a  cross  of  red  and  blue  wool,  in  the  middle  of  it.  The  re- 
ception and  wearing  of  1  of  these  scapulars,  and  especially  the  re- 
ception of  the  4  from  a  priest  empowered  to  give  them  and  the 
subsequent  wearing  of  them  constantly,  are  regarded  as  enti- 
tling the  wearer  to  special  and  great  spiritual  privileges  (see 
Chapter  XIX.). 

A  "  sepulchre  "  may  be — 1.  A  tomb  or  burial-place  for 
a  corpse.  2.  A  hollow  receptacle  in  the  altar  for  the  relics  of 
saints. 

A  "  sprinkle  "  is  a  brush  or  other  instrument  for  sprink- 
ling holy  water  ;  also  called  "  sprinkling-brush."  See  Holy 
Water,  above. 

A  staff  is  used  for  carrying  the  processional  cross.  See 
Cross  and  Crosier. 

A  "  station  "  =  a  place  for  standing  or  stopping,  &c.  The 
term  is  applied  to  a  place,  which  is  not  a  church  or  chapel,  but 
is  used  for  religious  services  at  appointed  times ;  also  to  a 


CHURCHLY  AND   DEVOTIONAL  SERVICES,  AC.  479 

church  in  which  indulgences  are  granted  on  certain  days.  The 
"  stations  of  the  holy  cross,"  also  called  the  "  holy  way  of  the 
cross,"  consist  of  14  representations  of  the  successive  stages  of 
our  Lord's  passion,  or  of  his  journey  from  Ihe  hall  of  Pilate 
to  Calvary,  which  are  set  up  in  regular  order  round  the  nave  of 
a  church  or  elsewhere,  and  visited  successively,  with  meditation 
and  prayer  at  each  station,  the  devotion  being  a  substitute  for 
an  actual  pilgrimage  to  Palestine  and  a  visit  to  the  holy  places 
themselves.  The  14  stations  of  the  cross  represent —  (1.) 
Jesus  is  condemned  to  death  ;  (2.)  Jesus  is  made  to  bear  his 
cross ;  (3.)  Jesus  falls  the  first  time  under  his  cross  ;  (4.) 
Jesus  meets  his  afflicted  mother  ;  (5.)  The  Cyrenian  helps 
Jesus  to  carry  his  cross  ;  (6.)  Veronica  wipes  the  face  of  Jesus ; 
(7.)  Jesus  falls  the  second  time ;  (8.)  Jesus  speaks  to  the 
women  of  Jerusalem ;  (9.)  Jesus  falls  the  third  time  ;  (10.) 
Jesus  is  stripped  of  his  garments ;  (11.)  Jesus  is  nailed  to  the 
cross ;  (12.)  Jesus  dies  on  the  cross ;  (13.)  Jesus  is  -taken 
down  from  the  cross ;  (14.)  Jesus  is  placed  in  the  sepulchre. 
A  set  of  the  "  stations  of  the  holy  cross,  in  oil  paintings,"  may 
vary  from  29  inches  in  height  and  21  in  width,  to  48  inches  in 
height  and  36  in  width,  and  costs  on  stretchers  from  $110  to 
$500  in  gold  ;  a  set  in  14  oil-prints  on  canvas  and  stretchers 
may  be  from  24  by  17  inches  to  34  by  25J  inches  in  size,  and 
from  $32  to  $75  (gold)  in  price ;  a  set  in  14  lithographs,  plain, 
colored,  <fec.,  may  vary  in  size  from  6  by  9  inches  to  24  by  33f 
inches,  and  is  sold  (without  frames)  at  from  90  cents  to  $31.- 
50  in  currency. 

Statues  are  among  the  prominent  ornaments  of  Roman  Catho- 
lic churches  and  chapels.  Statues  executed  in  marble  and 
bronze  abound  in  the  churches  of  Rome,  <fec.  (see  Chapter  I.)  ; 
but  statues  of  zinc,  painted  in  natural  colors,  are  now  recom- 
mended for  churches  and  chapels  as  more  durable  and  service- 
able. These  are  made  from  1  to  8  feet  high,  and  cost  from  $5 
to  $350  each.  A  zinc  statue  of  "  Mary,  Queen  of  Heaven," 
with  the  Infant  Jesus,  is  represented  in  Chap.  XV.,  and  costs, 
according  to  the  size  (1J  to  6  feet),  from  $16  to  $150.  Dia- 


480  CHURCHLY  AND  DEVOTIONAL  SERVICES,  AC. 

dems  and  crowns  for  statues,  richly  ornamented  with  stones, 
cost  from  $3  to  $20.  A  set  of  zinc  statues  for  the  Christmas- 
crib,  consisting  of  the  Infant  Jesus,  lying  with  arms  stretched 
forth,  Mary  and  Joseph  kneeling,  3  kings,  4  shepherds,  1  an- 
gel with  the  glory  round  him,  and  heads  of  an  ox  and  ass,  in 
all  13  figures,  the  standing  ones  4*  feet  high,  and  the  others 
of  proportionate  size,  cost  together  $677.  Statues  of  compo- 
sition are  imported  into  the  Uni'ed  States  from  Munich  in 
Germany  and  from  France  ;  but  their  prices  are  not  given. 

Stools  are  sometimes  used  as  seats  for  assistant  priests,  as- 
sistant deacons,  cope-bearers,  &c.  See  Bench  and  Chair  and 
Faldstool  above. 

A  "  tabernacle  "  is  a  receptacle  for  something  sacred,  as  for 
the  pyx  on  the  altar  (see  Chapel  3), for  relics  (sec  Relic-case), 
&c. 

"  Tapers  "  are  small  wax-candles  (see  Candle).  Fosbroke's 
"  British  Monachism"  makes  mention  of 

"  Tapers,  ornamented  with  flowers,  used  on  high  festivals  to  burn 
before  particular  images,  and  be  borne  in  procession." 

"  Tenebroe"  (Latin  =  darkness)  is  the  name  given  to  the 
matins  and  lauds  of  Maundy-Thursday,  Good  Friday,  and  Holy 
Saturday  (said  on  the  Wednesday,  Thursday,  and  Friday  even- 
ings of  Holy- Week),  because,  during  the  course  of  the  office, 
the  lights  in  the  church  are  extinguished.  See  Chapter  XVI. 

A  "throne,"  or  chair  of  state,  is  directed  to  be  prepared  for 
the  bishop,  at  solemn  pontifical  mass.  It  should  be  a  high- 
backed  arm-chair,  covered  with  silk  cloth,  and  placed  on  a 
platform  3  steps  above  the  floor  of  the  sanctuary,  and  on  the 
gospel  side  of  it  against  the  side-walls.  Over  the  chair  should 
be  a  canopy,  with  hangings  all  around  ;  and  by  its  side  should 
be  2  wooden  stools  for  the  assistant  deacons,  and  another  placed 
a  little  further  forward  for  the  assistant  priest.  A  "  throne  " 
or  small  canopy,  is  required  to  be  erected  in  the  most  conspic- 
uous place  on  or  over  the  altar,  for  the  benediction  and  exposi- 
tion of  the  Blessed  Sacrament  (see  Ostensory). 


CHDECHLT  AND   DEVOTIONAL  SERVICES,  AC.  481 

"  Thurible  "  (Latin  thuribulum)  =  censer,  which  see. 

The  herb  "  thyme  "  is  used  in  the  benediction  of  bells.     See 
Bells. 

Tongs  are  required  to  take  fire  for  the  censer  from  the  chaf- 
ing dish. 

Torches  are  used  "  at  the  benediction,  elevation,  and  proces- 
sion of  the  Blessed  Sacrament." 

Towels  are,  of  course,  needed  to  wipe  the  priest's  hands  after 
he  washes'  them  in  the  public  services. 

The  "  Tract"  is  a  part  of  the  mass  described  in  the  preced- 
ing part  of  this  chapter. 

A  "  triangle,"  or  triangular  candlestick,  having 
15  brown  wax  candles  arranged  on  two  sides  of  a 
triangle,  is  used  during  the  office  of  Tenebrce.  The 
triple  candle  used  on  Holy  Saturday,  and  composed  L  IT 
of  3  candles  of  equal  height,  which  are  united  at  the 
base  in  a  common  stock,  like  a  three-pronged  fork,  i|  also 
called  a  "triangle."  See  Candles. 

The  "  umbrellino"  or  "  umbrella,"  is  a  small  umbrella- 
shaped  canopy,  which  is  opened 
and  carried  over  the  priest  as  he  is 
conveying  the  host  or  blessed  sa- 
crament in  his  hands  from  one 
altar  to  another  in  the  same  church. 
Its  form,  when  open,  is  given  in 
the  annexed  cut. 

Veils  are  much  used  in  the  cere- 
monies of  the  Roman  Catholic 
Church.  An  "  altar-veil "  =  an- 
tependium,  which  see.  A  "  hu- 

t          M  «    SP  T     i-        7  UMBRELLINO    FOB    TRANSPORTING 

meral  veil     (from  Latin  humerus  SACRAMENT. 

=shoulder)  is  a  long  veil,  with  which  the  priest's  shoulders 
and  the  host  may  be  covered,  as  he  carries  the  latter  in  his 
hands.  A  white  veil  is  used  for  covering  the  ostensory  on  the 
altar,  before  the  benediction  with  the  blessed  sacrament  (see 
Ostensory)  ;  and  on  the  side-table  at  the  same  time  is  a  white 

"  benediction-veil."   This  benediction-veil  is  afterwards,  when 
31 


482  CHURCHLY  AND  DEVOTIONAL  SERVICES,   &C. 

the  benediction  is  about  to  be  given,  taken  from  the  side-table 
by  the  censer-bearer  and  extended  on  the  priest's  shoulders ; 
the  priest  takes  the  ostensory,  turns  the  back  of  it  to  his  face, 
covers  his  hands  with  the  extremities  of  this  veil,  and  holds  up 
the  ostensory,  while  he  turns  to  his.  right  towards  the  people 
and  continues  to  turn  in  the  same  direction  till  he  faces  the  altar 
again ;  he  then  replaces  the  ostensory  on  the  altar,  and  is 
divested  of  the  benediction-veil,  the  "  benediction  with  the 
blessed  sacrament "  having  thus  been  given  while  the  priest 
himself  was  silent.  Benediction-veils  of  "  white  moire-antique 
or  watered  silk,  with  real  gold  embroidery,  silk  lining,"  cost 
from  $45  to  $150  in  gold ;  others,  of  gold  cloth  embroidered, 
or  of  white  damask  interwoven  with  gold  and  flowers,  are  of 
various  prices,  from  $100  in  gold  down  to  $6. 

The  "  wafer  "  is  the  thin  leaf-like  bread  used  in  the  mass. 
The  material,  mode  of  consecration,  &c.,  are  described  above. 
See  Bread,  Host,  and  the  account  of  the  Mass,  above. 

Water ;  see  Holy  Water,  &c. 


CHAPTER  XV. 

HONOR  PAID  TO  SAINTS,  RELICS,  PICTURES,  IMAGES,  AC. 

THE  council  of  Trent  at  its  25th  session  passed  a  decree 
"  concerning  the  invocation,  veneration,  and  relics  of  saints, 
and  concerning  sacred  images."  This  decree  commands  bish- 
ops and  other  spiritual  teachers  to  teach — 

"  That  the  saints,  who  reign  together  with  Christ,  offer  to  God  their 
prayers  for  men ;  that  it  is  good  and  useful  suppliantly  to  invoke  them, 
and  to  flee  to  their  prayers,  help,  and  assistance,  on  account  of  the  ben- 
efita  to  be  obtained  from  God  through  his  Son  our  Lord  Jesus  Christ, 
who  is  our  only  Redeemer  and  Savior :  .  .  .  also,  that  the  holy  bodies 
of  the  holy  martyrs  and  of  others  living  with  Christ,  which  were  living 
members  of  Christ,  and  the  temple  of  the  Holy  Spirit,  to  be  raised  by 
him  to  eternal  life,  and  glorified,  are  to  be  venerated  by  the  faithful, 
since  through  them  many  benefits  are  bestowed  on  men  by  God :  .  .  . . 
moreover,  that  the  images  of  Christ,  of  the  God-bearing  Virgin,  and 
of  other  saints,  are  to  be  had  and  retained,  especially  in  churches,  and 
due  honor  and  veneration  rendered  to  them  ;  not  that  it  is  believed  that 
there  resides  in  them  any  divinity,  or  virtue,  on  account  of  which  they  are 
to  be  worshiped,  or  that  any  thing  is  to  be  sought  from  them,  or  that 
confidence  is  to  be  placed  in  images,  as  was  formerly  done  by  the  Gen- 
tiles, who  put  their  trust  in  idols ;  but  since  the  honor,  which  is  shown 
to  them,  is  referred  to  the  originals  which  they  represent ;  so  that  through 
the  images,  which  we  kiss,  and  before  which  we  uncover  the  head,  and 
fall  down,  we  adore  Christ,  and  venerate  the  saints,  whose  likeness  they 
bear ;  .  .  .  .  that  through  the  histories  of  the  mysteries  of  our  re- 
demption, expressed  in  pictures  or  other  similitudes,  the  people  are  in- 
structed and  confirmed  in  the  articles  of  faith  which  are  to  be  remem- 
bered and  diligently  cherished  ;  that  from  ah1  sacred  images  great  ad- 
vantage is  derived,  not  only  because  the  people  are  reminded  of  the 


484       HONORS   TO   SAINTS,  RELICS,  PICTURES,  IMAGES,   AC. 

benefits  and  gifts  which  are  bestowed  on  them  by  Christ,  but  also  be~ 
cause  the  divine  miracles  wrought  by  the  saints  and  their  salutary 
examples  are  set  before  the  eyes  of  the  faithful,  that  they  may  thank 
God  for  those,  imitate  the  saints  in  their  own  life  and  manners,  and 
be  excited  to  adore  and  love  God,  and  to  cultivate  piety.  If  any  one 
shall  teach  or  think  in  opposition  to  these  decrees,  let  him  be  ac- 
cursed  

"  The  council  decrees  that  it  shall  be  lawful  for  no  one  to  fix  or 
cause  to  be  fixed,  in  any  place  or  church,  howsoever  exempt,  any  un- 
usual image,  unless  it  be  approved  by  the  bishop ;  also,  that  no  new 
miracles  are  to  be  admitted,  or  new  relics  received,  except  with  the 
recognition  and  approbation  of  the  same  bishop,  who,  as  soon  as  he  has 
been  informed  of  them,  and  has  taken  the  advice  of  theologians  and 
other  pious  men,  may  do  what  he  shall  judge  consonant  with  truth  and 
piety." 

The  decree  of  the  council  is  carefully  worded  and  presents 
the  theory  of  the  subject.  The  creed  of  pope  Pius  IV.  (see 
Chap.  II.),  the  Catechism  of  the  Council  of  Trent,  and  all 
other  authorities  of  the  Roman  Catholic  church,  agree  in  sub- 
stance with  the  teaching  here  given. 

"  The  Litany  of  our  Lady  of  Loretto,"  or  "  Litany  of  the 
Blessed  Virgin  Mary,"  is  found  in  various  popular  prayer-books 
for  the  use  of  Roman  Catholics.  As  given  in  "  The  Garden  of 
the  Soul,"  a  prayer-book  officially  approved  by  "  fJohn,  Arch- 
bishop of  New  York,"  this  anthem  occurs  twice  in  it : 

"  "We  fly  to  thy  patronage,  O  holy  Mother  of  God,  despise  not  our 
petitions  in  our  necessities,  but  deliver  us  from  all  dangers,  O  ever 
glorious  and  blessed  Virgin." 

This  Litany  consists  of  ejaculatory  prayers  for  mercy,  ad- 
dressed to  God  and  Christ,  of  a  longer  prayer  to  be  brought 
to  the  glory  of  the  resurrection,  but  principally  of  appeals 
("  Pray  for  us  ")  addressed  to  Mary  under  each  of  the  follow- 
ing titles : 

"  Holy  Mary,  Holy  Mother  of  God,  Holy  Virgin  of  virgins,  Mother  of 
Christ,  Mother  of  divine  grace,  Mother  most  pure,  Mother  most  chaste, 
Mother  undefiled,  Mother  untouched,  Mother  most  amiable,  Mother  most 


HONORS  TO   SAINTS,  RELICS,  PICTURES,  IMAGES,   &C.       485 

admirable,  Mother  of  our  Creator,  Mother  of  our  Redeemer,  "Virgin  most 
prudent,  Virgin  most  venerable,  Virgin  most  renowned,  Virgin  most 
powerful,  Virgin  most  merciful,  Virgin  most  faithful,  Mirror  of  justice, 
Seat  of  wisdom,  Cause  of  our  joy,  Spiritual  vessel,  Vessel  of  honor, 
Vessel  of  singular  devotion,  Mystical  rose,  Tower  of  David,  Tower  of 
ivory,  House  of  gold,  Ark  of  the  covenant,  Gate  of  heaven,  Morning 
star,  Health  of  the  weak,  Refuge  of  sinners,  Comforter  of  the  afflicted, 
Help  of  Chi'istians,  Queen  of  angels,  Queen  of  patriarchs,  Queen  of 
prophets,  Queen  of  apostles,  Queen  of  martyrs,  Queen  of  confessors, 
Queen  of  virgins,  Queen  of  all  saints." 

;  The  "  Rosary  of  the  Blessed  Virgin  Mary  "  is  altogether  the 
most  popular  form  of  devotion  among  Roman  Catholics.  It 
has  been  strongly  recommended  by  many  popes,  who  have 
granted  great  indulgences  to  those  who  practice  it.  It  is  said 
with  beads,  and  is  divided  into  15  decades  or  tens,  each  decade 
consisting  of  the  Lord's  Prayer  (=  Pater  noster),  10  Hail 
Marys  (=  Ave  Maria),  and  Glory  be  to  the  Father  (=  Gloria, 
Patrj).  These  15  decades  correspond  with  the  15  "  Mysteries 
of  Redemption,"  5  of  which  are  joyful,  5  sorrowful,  and  5 
glorious.  The  5  "  Joyful  Mysteries  " — the  Annunciation,  the 
Visitation,  the  Nativity,  the  Presentation,  the  Finding  in  the 
Temple — are  said  on  Mondays  and  Thursdays  through  the 
year,  and  daily  from  the  1st  Sunday  in  Advent  to  the  Feast 
of  the  Purification.  The  5  "  Sorrowful  Mysteries  " — the  Bloody 
Sweat,  the  Scourging  at  the  Pillar,  the  Crowning  with  Thorns, 
the  Carriage  (=  carrying)  of  the  Cross,  the  Crucifixion — are 
said  on  Tuesdays  and  Fridays  through  the  year,  and  daily  from 
Ash-Wednesday  to  Easter-Sunday.  The  5  "  Glorious  Mys- 
teries " — the  Resurrection,  the  Ascension,  the  Coming  of  the 
Holy  Ghost,  The  Assumption  of  our  Blessed  Lady,  the  Coro- 
nation of  our  Blessed  Lady — are  said  on  the  ordinary  Sundays, 
and  Wednesdays  and  Saturdays  through  the  year,  and  daily 
from  Easter-Sunday  to  Trinity  Sunday. 

The  manner  of  saying  the  Rosary  on  the  beads  may  be  un- 
derstood by  these  directions  with  the  accompanying  cut. 

On  the  cross,  say  the  Apostles'  Creed.      On  the  next  large  bead, 


486       HONORS  TO   SAINTS,  RELICS,  PICTURES,  IMAGES,  &C. 


say  the  Lord's  Prayer.     On  the  next  small  bead,  say  the  Hail  Mary, 
thus: 

_  -~-  ^  _  <r>  i^ 

«  Hail  Mary,  full 

of  grace,  the  Lord  is 
with  thee :  blessed 
art  thou  amongst 
women,  and  blessed 
is  the  fruit  of  thy 
womb,  Jesus.  Who 
may  increase  our 
faith.  Holy  Mary, 
Mother  of  God,  pray 
for  us  sinners,  now, 
and  at  the  hour  of 
our  death.  Amen." 
On  the  2d  small 
bead,  repeat  the  Hail 
Mary,  substituting 
for  the  above  itali- 
cized words,  "  Who 
may  strengthen  our 
Hope.n  On  the  3d 
small  bead,  repeat 

the  Hail  Mary,  substituting  in  the  same  place,  "  Who  may  enliven  our 
Charity"    Then,  and  at  the  end  of  every  decade,  say,     ^ 

"  Glory  be  to  the  Father,  and  to  the  Son,  and  to  the  Holy  Ghost, 
as  it  was  in  the  beginning,  is  now,  and  ever  shall  be,  world  without 
end.  Amen." 

On  the  next  large  bead,  and  on  every  large  bead,  say  the  Lord's 
Prayer.  In  saying  the  10  Hail  Marys  for  the  1st  "  Joyful  Mystery," 
substitute  for  the  above  italicized  clause,  "  Who  was  made  man  for  us  ;  " 
in  the  2d,  "  Whom  thou  didst  carry  to  St.  Elizabeth's  ;"  in  the  3d,  "  Who 
was  born  in  a  stable  for  us  ;  "  in  the  4th,  "  Who  was  presented  in  the 
temple  for  us  ;  "  in  the  5th,  "  Whom  thou  didst  find  in  the  temple." 

At  the  end  of  the  5  "  Joyful  Mysteries,"  and  at  the  end  of  the  5 
"  Sorrowful "  and  5  "  Glorious  Mysteries,"  say  the  Salve  Regina  (= 
Hail,  Queen)  thus : 

"  Hail !  Holy  Queen,  Mother  of  Mercy,  our  life,  our  sweetness,  and 


EOSAET — ARRANGED   IN   THE   FORM   OF  A   HEART. 


HONORS   TO   SAINTS,  RELICS,  PICTURES,  IMAGES,   &C.       487 


our  hope.  To  thee  do  we  cry,  poor  banished  children  of  Eve.  To 
thee.  do  we  send  up  our  sighs,  mourning  and  weeping  in  this  valley  of 
tears.  Turn  then,  O  most  gracious  advocate,  thine  eyes  of  mercy  to- 
wards us  ;  and  after  this  our  exile  is  ended,  show  us  the  blessed  fruit 
of  thy  womb,  Jesus.  0  clement !  O  pious  !  0  sweet  Virgin  Mary  ! 

"  V.  Pray  for  us,  O  holy  Mother  of  God. 

"  R.  That  we  may  be  made  worthy  of  the  promises  of  Christ." 

In  saying  the  5  "  Sorrowful  Mysteries,"  the  clauses  substituted  in  the 

u  Hail  Marys  "  for   the  italicized  clause  are :  (1)  "  Who  sweated  blood 

for  us  ;  "   (2)  "  Who  was  scourged  for  us  ;  "  (3)  "  Who  was  crowned 

with  thorns  for  us;  "  (4)  "  Who  carried  the  heavy  cross  for  us  ;  "  (5) 

"  Who  was   crucified  and  died  for  us"      In   saying  the  5  "  Glorious 

Mysteries,"  substitute  for  the  italicized  clause  — (1)  "  Who  arose  from 

the  dead  ;  "  (2)  "  Who  ascended  into  heaven  ;  "  (3)  "  Who  sent  the  Holy 

Ghost  ;  "  (4)    "  Who   assumed  thee  [or,   took  thee  up]   into   heaven ;" 

(5 )  ' '  Who  crowned  thee  in  heaven"1 

The  5th  "Glorious  Mystery" — "the  Coronation  of  the 
Blessed  Virgin " — is  represented  in  the  accompanying  cut, 
which  is  copied  from 

,,  mi        -r-^  The  Fifth  Glorious  Musteru. 

"The  Rosary  of  the 
Blessed  Virgin  Mary," 
published  with  the  ap- 
probation of  the  Most 
Rev.  John  Hughes,  D. 
D.,  Archbishop  of  New 
York. 

At  the  end  of  the 
chaplet  or  rosary,  it  is 
customary  to  say  the 
"  Litany  of  the  Blessed 
Virgin,"  which  is  given 
above. 

The  "Living  Rosary "  is  a  sort  of  devotion  which  began 
in  1826  at  Lyons  in  France,  and  was  sanctioned  by  pope 

^he  introduction  of  the  italicized  clauses  accords  with  the  method  of  saying  the 
rosary  which  is  practiced  by  the  Jesuits  and  Redemptorists.  These  clauses  are 
given  with  some  variations  in  different  books.  With  these  clauses,  or  instead  of 
them,  may  be  introduced  a  meditation  and  prayer  for  each  mystery. 


CORONATION  OF  THE  BLESSED  VIRGIN. 


488  HONORS   TO   SAINTS,  RELICS,  PICTURES,   IMAGES,    AC. 

Gregory  XVI.  15  persons  form  a  company  or  circle,  each 
taking  by  lot  one  of  the  15  "  Mysteries  of  the  Rosary,"  and 
and  reciting  its  decade(=10  Hail  Marys,  with  a  Lord's 
Prayer  before  it  and  a  Gloria  Patri)  every  day.  A  num- 
ber of  circles  united  under  a  clergyman  as  director,  con- 
stitute a  sodality  (see  Chap.  XIV.). 

The  "  devotion  of  the  Scapulars,"  another  popular  mode  of 
honoring  the  Virgin  Mary,  has  its  reputed  origin  in  an  appear- 
ance of  the  Virgin  to  Simon  Stock,  Superior  General  of  the 
Carmelites,  July  16, 1251,  and  her  bestowal  on  him  then  of  the 
Scapular  of  Mount  Carmel  (see  Chapters  XIV.  and  XIX.). 

"We  also  find  in  an  authorized  prayer-book  for  Roman  Gather 
lics  an  "  Office  of  the  Sacred  and  Immaculate  Heart  of  Mary," 
the  key-note  of  which  is  "  Immaculate  Heart  of  Mary  !  Inflame 
our  hearts  with  the  love  with  which  you  burn  for  Jesus."  In 
another  authorized  prayer-book  is  a  "  Litany  of  the  Sacred 
Heart  of  Mary,"  containing  this  petition :  "  Immaculate  Mary, 
meek  and  humble  of  heart.  Make  our  heart  according  to  the 
Heart  of  Jesus." 

"  The  Glories  of  Mary  "  is  a  book  translated  from  the  Ital- 
ian of  St.  Alphonsus  Liguori,  founder  of  the  Redemptorists ; 
officially  approved  by  "  f  John  [Hughes] ,  Archbishop  of  New 
York,"  in  1852 ;  and  published  in  New  York  by  "  T.  W. 
Strong,  late  Edward  Dunigan  &  Bro.,  Catholic  Publishing 
House."  The  5th  discourse  in  the  2dpart  of  this  book  is  "  on 
the  Visitation  of  Mary,"  and  is  thus  summed  up  in  the  table 
of  contents : 

"  Mary  is  the  treasurer  of  all  the  divine  graces  ;  therefore  he  who 
desires  graces,  should  have  recourse  to  Mary ;  and  he  who  lias  re- 
course to  Mary,  should  be  secure  of  obtaining  the  graces  he  wishes." 

In  the  discourse  itself  this  language  occurs : 

"  St.  Bernard. . . .  said :  Let  us  then  seek  grace,  and  let  us  seek  it 
through  Mary,  for  what  she  seeks  she  finds,  and  can  not  be  frustrated.  If, 
then,  we  desire  graces,  we  must  go  to  this  treasurer  and  dispensatrix 
of  graces ;  for  this  is  the  sovereign  will  of  the  Giver  of  every  good,  as 


HONORS  TO   SAINTS,   RELICS,  PICTURES,  IMAGES,   4C.  489 

St.  Bernard  himself  assures  ns,  that  all  graces  are  dispensed  by  the 
hand  of  Mary.  All,  all:  Totum,  totum  [Latin,  signifying  '  all '];  he 
who  says  all,  excludes  nothing.  . .  . 

"  Let  us  ever  remember  the  two  great  privileges  which  this  good 
mother  possesses,  namely :  the  desire  she  has  to  do  us  good,  and  the 
power  she  has  with  her  Son  to  obtain  whatever  she  asks. ...  If  we 
also  desire  the  happy  visits  of  this  queen  of  heaven,  it  will  greatly  aid 
us  if  we  often  visit  her  before  some  image,  or  in  some  church  dedicated 
to  her." 

The  prayer  with  which  this  discourse  is  concluded,  has  these 
passages : 

" .  ...  Ask,  ask  then  for  me,  Oh  most  holy  Virgin,  whatever  thou  es- 
teemest  best.  Thy  prayers  are  never  rejected.  ...  I  will  live  trusting 
in  thee.  Thou  must  think  only  on  saving  me.  Amen." 

In  the  8th  discourse,  "On  the  Assumption  of  Mary,"  the 
heads  are : 

"1st.  How  glorious  was  the  triumph  of  Mary  when  she  ascended  to 
heaven ! 
"2d.  How  exalted  was  the  throne  to  which  she  was  raised  in  heaven  ! " 

The  discourse  itself  says : 

"  The  Father  crowns  her  by  sharing  with  her  his  power,  the  Son  his 
wisdom,  the  Holy  Spirit  his  love.  And  all  the  three  divine  persons 
establishing  her  throne  at  the  right  hand  of  Jesus,  declare  her  univer- 
sal queen  of  heaven  and  of  earth,  and  command  angels  and  all  crea- 
tures to  recognize  her  for  their  queen,  and  as  queen  to  serve  and  obey 
her " 

A  part  of  the  prayer  at  the  end  of  the  discourse  is : 

"  Oh  great,  excellent,  and  most  glorious  Lady,  prostrate  at  the  foot 
of  thy  throne,  we  adore  thee  from  this  valley  of  tears.  We  rejoice  at 
the  immense  glory  with  which  our  Lord  has  enriched  thee.  Now  that 
thou  art  really  queen  of  heaven  and  of  earth,  ah,  do  not  forget  us  thy 
poor  servants.  .  .  .  Obtain  for  us  the  holy  love  of  God,  a  good  death, 
and  paradise.  Oh  Lady,  change  us  from  sinners  to  saints.  Perform 
this  miracle  that  will  redound  more  to  thy  honor,  than  if  thou  didst  re* 


490  HONORS   TO   SAINTS,  EELICS,  PICTURES,  IMAGES,  &C. 

store  sight  to  a  thousand  blind  persons,  or  raise  a  thousand  from  the 
dead.  Thou  art  so  powerful  with  God,  it  is  enough  to  say  that  thou 
art  his  mother,  his  most  beloved,  full  of  his  grace  ;  what  can  he  then 
deny  thee  ?  Oh  most  lovely  queen,  we  do  not  pretend  to  behold  thee 
on  the  earth,  but  we  desire  to  go  and  see  thee  in  paradise  ;  thou  must 
obtain  this  for  us.  Thus  we  certainly  hope.  Amen,  amen." 

The  engraving  here  given,  is  copied 
from  one  published  by  Benziger  Broth- 
ers, of  New  York  and  Cincinnati  ; 
and  represents  a  statue  of  Mary  queen 
of  heaven  with  the  infant  Jesus,  which 
is  actually  for  sale,  as  noticed  in  Chap- 
ter XIV.  The  declaration  of  the  im- 
maculate conception  of  Mary  is  given 
in  Chapter  II. 

But  many  other  saints,*  besides 
Mary,  are  greatly  honored  by  Roman 
Catholics.  Thus  "  A  Novena  to  St. 
Joseph,"  in  the  "  Garden  of  the  Soul," 
begins  thus : 

"  O  glorious  descendant  of  the  kings  of 
Judah !  inheritor  of  the  virtues  of  all  the 
patriarchs !  just  and  happy  St.  Joseph  !  lis- 
ten to  my  prayer.  Thou  art  my  glorious 
protector,  and  shalt  ever  be,  after  Jesus  and 
Mary,  the  object  of  my  most  profound  ven- 

eration   and  tender  confidence.     Thou  art 

MARY  QUEEN  OF  HEAVEN  the  most  hidden,  though  the  greatest  saint, 
WITH  INFANT  JESUS.  and  art  peculiarly  the  patron  of  those  who 
serve  God  with  the  greatest  purity  and  fervor.  In  union  with  all  those 
who  have  ever  been  most  devoted  to  thee,  I  now  dedicate  myself  to  thy 
service  ;  beseeching  thee,  for  the  sake  of  Jesus  Christ,  who  vouchsafed 
to  love  and  obey  thee  as  a  son,  to  become  a  father  to  me  ;  and  to  obtain 
for  me  the  filial  respect,  confidence,  and  love,  of  a  child  towards  thee. 

*In  an  alphabetical  catalogue  of  male  and  female  saints,  published  at  Paris  in 
1847,  there  were  enumerated  1 1 28  canonized  saints;  and  the  number  has  been 
considerably  increased  since  that  time,  as  by  the  canonization  of  27  Japanese  mar* 
tyrs  in  1862  (see  Chapter  IV.),  &c. 


x-    HONOES  TO  SAINTS,  RELICS,  PICTURES,  IMAGES,  AC.  491 


O  powerful  advocate  of  all  Christians !  whose  intercession,  as  St.  Teresa 
assures  us,  has  never  been  found  to  fail,  deign  to  intercede  for  me  now, 
and  to  implore  for  me  the  particular  intention  of  this  Novena.  (Specify 
it.)  Present  me,  O  great  Saint,  to  the  adorable  Trinity,  with  whom 
thou  hadst  so  glorious  and  so  ultimate  a  correspondence." 

This  novena  specially  and  repeat- 
edly beseeches  St.  Joseph,  under 
many  titles,  as  "  Guardian  of  the 
Word  Incarnate,"  "  Spouse  of  the 
ever-blessed  Virgin,"  &c.,  "  Pray  for 
us  "  ;  and  concludes  with  the  prayer : 

"  Assist  us,  O  Lord !  we  beseech  thee, 
by  the  merits  of  the  Spouse  of  thy  most 
holy  Mother,  that  what  our  unworthiness 
can  not  obtain,  may  be  given  us  by  his  in- 
tercession with  thee :  who  livest  and 
reignest  with  God  the  Father  in  the  unity 
of  the  Holy  Ghost,  world  without  end. 
Amen." 

The  annexed  engraving  is  of  a  ban- 
ner, such  as  is  manufactured  and  sold 
by  Benziger  Brothers  (see  Chapter 

XIV.),  representing  St.  Joseph  and  BANNER  REPRESENTING  SAINT 
the  infant  Jesus.  JOSEPH  WITH  THE  INFANT 

JESCS. 

The  Virgin  Mary  has  been  constitut- 
ed the  patron  saint  of  the  United  States,  as  St.  George  is  of  Eng- 
gland,  St.  Andrew  of  Scotland,  St.  Patrick  of  Ireland,  St.  Denis 
of  France,  St.  James  of  Spain,  St.  Nicholas  (=rSanta  Glaus)  of 
Holland,  also  of  children,  maidens,  sailors,  &c. 

One  of  the  3  grand  relics  exhibited  at  St.  Peter's  in  Rome 
on  Thursday  in  Holy  Week  is  the  "  Votto  Santo"  or  "true 
likeness  of  our  Savior  on  St.  Veronica's  handkerchief."  Ver- 
onica (probably  a  corruption  of  vera  icon  =true  image)  is  said 
to  have  offered  Jesus  a  handkerchief  or  towel  when  he  was  car- 


492 


HONORS  TO   SAINTS,  RELICS,   PICTURES,   IMAGES,  &C. 


KEBCHIEF. 


rying  his  cross  (see  illustrations  of  the  mass  in  Chap.  XIV.), 
and  his  likeness  is  said  to  have  been  then  miraculously  im- 
pressed upon  it.  Accurate  representations  of  this  Votto  Santo 
have  been  sold  in  Rome  for  30  cents  each  on  silk,  8  cents  on 
cotton,  or  1  cent  on  paper.  The  cut  is  a  fac-simile  of 
the  picture  on  the  original  handkerchief.  The  inscription  is  in 
Latin  "  VERA  EFFIGIES  SACRI  VULTUS  D'N  IESU  CHRISTI.  Roma 
in  sacrosancta  Basilica  S.  Petri  in  Vaticano  religiosissime  as- 
servatur  et  colitur."  The  translation  of  this  is :  "  True  image 

of  the  sacred  countenance  of  the  Lord  Jesus 

Christ.  It  is  most  religiously  preserved  and 
worshiped  at  Rome  in  the  holy  basilica  of 
St.  Peter  in  the  Vatican."  The  saint  and  the 
legend  are  both  doubtless  mere  inventions, 
without  any  basis  of  truth. 

The  city  of  Rome,  as  appears  in  Chapter  I., 
1  is  full  of  statues  and  pictures,  which  are  wor- 
•  shiped ;  relics  abound  there  and  elsewhere 
[in  the  "  sepulchres"  of  churches,  relic-cases, 
&c.,  and,  with  the  "  host,"  cross,  &c.,  are 
adored,  as  noticed  in  Chapter 
XIV. ;  the  festivals  of  saints 
are    spoken    of   in    Chapter 
XVI.;   and  miracles  in  Chap- 
ter XXVI. 

The  Protestant  view  of  this 
whole  subject  is  strongly  ex- 
pressed by  Mr.  Cramp  in  his 
"  Textrbook  of  Popery  "  thus : 

"That    the    Roman    Catholic 
^  system    is   an'idolatrous 
system,      has     often   been     as- 
serted and  satisfactorily  proved. 
It  is,  in  fact,  scarcely  better  than 
RELIQUARIES  OR  RELIC-CASES.          modified  paganism.     For  Venus, 
Jupiter,  Mercury,  and  the   gods  and  goddesses  of  ancient  history,  are 
substituted  the  Virgin  Mary  and  the  Saints. ...  It  is  only  necessary  to 


HONORS  TO  SAINTS,  BELICS,  PICTURES,  IMAGES,  AC.  493 

refer  to  the  ordinary  devotions  and  daily  practice  of  Roman  Catholics. 
God  is  not  the  exclusive  object  of  their  worship ;  his  providence  is  not 
their  sole  trust ;  nor  do  they  confess  their  sins  to  him  only,  but  divide 
that  solemn  act  between  the  Deity,  the  Virgin,  and  the  saints.  It  is 
not  denied  that  many  of  the  prayers  and  devotional  exercises  prepared 
for  their  use  seem  to  savor  of  piety  ;  but  their  good  effect  is  neutral- 
ized by  the  perpetual  reference  to  angelic  guardians  and  saintly  in- 
tercessors. ...  In  short,  God  is  practically  excluded  ;  the  intercession 
of  the  Savior  is  forgotten :  the  saints  are  all  in  all.  This  is  true  of  the 
multitude.  If  the  sentiments  of  the  enlightened  appear  somewhat  more 
congenial  with  Scripture,  still  it  is  evident  that  this  branch  of  the  Roman 
Catholic  system,  must,  in  every  instance,  produce  unworthy  ideas  of  the 
character  of  the  Almighty,  who  is  supposed  to  withold  his  blessings  till 
they  are  wrung  from  him  by  the  prayers  and  persuasions  of  the  saints. 
But  he  has  said  that  he  '  will  not  give  his  glory  to  another.'  ....  He 
who  associates  others  with  the  Redeemer,  or  substitutes  others  in  his 
place,  treats  him  with  foul  indignity,  and  has  no  Scriptural  warrant  to 
expect  a  blessing.  .  .  .  Creature-worship  reaches  its  utmost  height  in  the 
Virgin  Mary.  The  devout  Roman  Catholic  pays  her  the  most  extrav- 
agant honor  and  veneration.  The  language  adopted  in  addressing  the 
'  Queen  of  heaven,'  can  not  be  acquitted  of  the  charge  of  blasphemy, 
since  prayers  are  offered  directly  to  her,  as  if  to  a  divine  being,  and 
blessings  are  supplicated,  as  from  one  who  is  able  to  bestow  them.  In 
all  devotions  she  has  a  share.  .  . .  To  the  ignorant  devotee  she  is  more 
than  Christ,  than  God  ;  he  believes  that  she  can  command  her  Son, 
that  to  her  intercessions  nothing  can  be  denied,  and  that  to  her  power 
all  things  are  possible.  .  . .  Irreligion  of  the  worst  kind  is  promoted  by 
the  use  of  relics  and  images.  We  say,  of  the  worst  kind ;  because  un- 
der the  specious  garb  of  piety  is  concealed  practical  forgetfulness  of 
God.  He  who  is  so  favored  as  to  obtain  possession  of  something  that 
is  called  a  relic,  transfers  to  it  the  veneration  and  trust  which  he  owes 
to  his  Creator,  and  is  not  a  whit  superior  to  the  idol-manufacturer  of  old 
whose  folly  is  so  powerfully  exposed  in  holy  writ  (Is.  44  :  9—20). .  .  . 
The  veneration  of  images  is  nothing  less  than  idolatry.  The  pa^an  would 
make  the  same  excuse  as  is  now  made  by  the  papist :  he  did  not  wor- 
ship his  image  till  it  was  consecrated,  and  then  he  supposed  his  deity 
to  be  in  some  sense  present ;  yet  Scripture  unhesitatingly  calls  him  an 
idolater.  The  prohibition  in  the  2d  commandment  is  express,  and  the 
reason  thereof  is  weighty  and  solemn  j '  Thou  shall  not  make  unto  thee 


494 

any  graven  image,  or  any  likeness  of  any  thing  that  is  in  heaven  above, 
or  that  is  in  the  earth  beneath,  or  that  is  in  the  water  under  the 
earth ;  thou  shalt  not  bow  down  thyself  to  them,  nor  serve  them  ;  for  I 
the  Lord  thy  God  am  a  jealous  God '  (Ex.  20  :  4,  5).  In  direct  con- 
travention of  this  command,  the  Roman  Catholic  'bows  down  and 
serves '  his  image,  sets  up  his  light  before  it,  carries  it  in  procession, 
anathematizes  and  persecutes  those  who  refuse  to  render  it  any  honor. 
It  is  very  easy  to  affirm  that  the  reverence  is  paid  to  the  being  repre- 
sented, and  not  to  the  representation  :  it  is  equally  easy  to  reply  that 
the  distinction  is  too  refined  for  the  mass  of  the  people,  and  that  it  does 
not  exist  in  practice.  . .  .  '  Due  honor,'  x  adoration,  and  idolatry  are  in- 
separably connected  together. " 

1  See  the  decree  of  the  Council  of  Trent  at  the  beginning  of  this  chapter. 


CHAPTER  XVI. 

HOLY  DATS. 

Holy  days  occupy  a  very  prominent  place  in  the  estimation 
and  practice  of  Roman  Catholics. 

Among  the  6  commandments  of  the  church,  as  given  in 
"  A  General  Catechism  of  the  Christian  Doctrine,"  prepared 
by  order  of  the  National  Council,  and  approved  by  the  late  arch- 
bishop Hughes  of  New  York,  are  these : 

"  1st.  To  hear  mass,  and  to  rest  from  servile  works  on  Sundays  and 
Holy  days  of  Obligation. 

"  2d.  To  keep  fast  in  Lent,  the  Ember  days,  the  Fridays  in  Advent, 
and  eves  of  certain  Festivals,  and  to  abstain  from  flesh  on  Fridays,  and 
on  other  appointed  days  of  abstinence." 

The  following  is  taken  from  Sadliers'  Catholic  Directory  for 
1871,  a  few  explanations  being  added  in  brackets  and  notes: 

"MOVABLE  FEASTS. 


"  Septuagesima   Sunday,   Feb.    5 

Easter    Sunday,1 

April    9 

Sexagesima             "              "12 

Low            « 

"     16 

Quinquagesima       "             "19 

Rogation     " 

May  14 

Ash-Wednesday                    "     22 

Ascension  Day,2 

«      18 

Quadragesima  Sunday          "     26 

Pentecost  Day,3 

«      28 

Mid-Lent              "        March  19 

Trinity  Sunday, 

June     4 

Palm                     «          April     2 

Middle  of  the  Year, 

July    2 

Good  Friday,                      "        7 

Advent  Sunday, 

Dec.    3 

1  According  to  the  Roman  Catholic  church,  Easter  is  celebrated  on  the  Sunday 
following  the  full  moon  which  occurs  on  or  next  after  the  21st  of  March,  the  14th 
day  of  the  moon  being  counted  the  time  oi  full  moon.  Hence  Easter  may  be  aa 
early  as  March  22d  (in  1818)  or  as  late  as  April  25th  (in  1886). 


496  HOLY  DAYS. 

"HOLYDAYS  OP  OBLIGATION. 

"  1.  The  Circumcision  of  our  Lord  [Jan.  1]. — The  Epiphany 
[Jan.  6]. — The  Annunciation  of  the  B.  V.  Mary  [Mar.  25]. — The 
Ascension  of  our  Lord  [see  above]. — Corpus  Christi.* — The  Assump- 
tion of  the  B.  V.Mary  [Aug.  15]. — All  Saints  [Nov.  1]. — Immaculate 
Conception  of  the  Blessed  Virgin  Mary  [Dec.  8]. — Nativity  of  our 
Lord,  or  Christmas5  [Dec.  25]. 

"  N.B. — Sundays,  and  the  feasts  which  fall  on  them,  are  not  included 
in  this  enumeration. 

"(In  some  Western  Dioceses,  the  Circumcision,  Epiphany,  Annun- 
ciation, and  Corpus  Christi  are  not  holydays  of  obligation.) 

"FASTING  DAYS. 

i 

"  Fridays  in  Advent.  Every  day  in  Lent,  Sundays  excepted.  The 
Ember-days  (see  below).  The  Vigil  of  Whitsunday  or  Pentecost,  of 
the  Assumption,  of  All  Saints,  and  of  Christmas. 

"  N.B. — 1.  When  a  fast  falls  on  Monday,  the  vigil  is  kept  on  the 
Saturday  preceding.  To  fast,  consists  in  abstaining  from  flesh-meat 
and  eating  but  one  full  meal  in  the  day,  not  before  12  o'clock  M.  Be- 
sides this,  a  collation,  or  about  the  one-fourth  of  a  meal,  is  allowed  in 
the  evening.  All  who  have  completed  their  21st  year  are  obliged  to 
observe  the  fasts  of  the  Church,  unless  exempted  for  some  legitimate 
cause. 

"  2.  In  some  dioceses  the  Friday  of  the  Ember-days  is  the  only 
Friday  in  Advent  on  which  there  is  an  obligation  to  fast. 

"  3.  It  has  been  directed  by  the  Sacred  Congregation  de  Propaganda 
Fide,  that  the  feast  of  SS.  Peter  and  Paul  be  solemnly  celebrated  in 
the  United  States  on  the  Sunday  immediately  after  the  29th  of  June, 


2  The  name  "  Holy  Thursday  "  is  given  in  the  "Garden  of  the  Soul,"  Brande's 
Encyclopedia,  Webster's  Dictionary,  &c.,  to  Ascension  Day ;  but,  in  the  Catholic 
Almanac,  Catholic  World,  &c.,  it  is  a  synonym  of  Maundy-Thursday. 

8  Also  called  "  Whitsunday "  or  "  Whitsuntide,"  from  the  white  garments 
worn  by  catechumens  who  were  baptized  at  this  time. 

*  Corpus  Christi  (=  body  of  Christ)  is  a  feast  in  honor  of  the  "  blessed  sacra- 
ment," according  to  the  doctrine  of  transubstantiation,  and  occurs  on  the  Thurs- 
day after  Trinity  Sunday. 

6  The  name  "  Christmas  "  is  from  the  mass  then  celebrated  in  honor  of  Christ's 
birth. 


HOLY  DAYS.  497 

and  it  is  the  wish  of  the  Sacred  Congregation  that  the  Bishops  exhort 
the  faithful  under  their  charge  to  keep  fast  on  the  Saturday  preceding 
that  solemn  celebration. 

"DATS  OF  ABSTINENCE.1 

"  All  Fridays.  When  Christmas  falls  on  a  Friday,  abstinence  is  not 
of  precept.  Abstinence  on  Saturday  has  been  dispensed  with  for  the 
faithful  of  the  United  States,  except  when  a  fast  falls  on  that  day. 
Soldiers  and  sailors  in  the  service  of  the  United  States,  even  in  bar- 
racks, garrisons,  etc.,  are  dispensed  by  the  indult  [=  indulgence, 
privilege,  exemption]  of  Pope  Pius  IX.,  from  the  rule  of  abstinence, 
except  on  6  days  in  each  year,  namely,  Ash-Wednesday,  Thursday, 
Friday,  and  Saturday  in  Holy  Week,  the  Vigil  of  the  Assumption,  and 
Christmas  Eve. 

"  EMBEB-DAYS.* 

"  The  Ember-days  are  the  Wednesdays,  Fridays,  and  Saturdays 
which  occur,  1st,  in  whiter,  immediately  after  the  3d  Sunday  of 
Advent;  2d,  in  the  spring,  immediately  after  the  1st  Sunday  in  Lent; 
3d,  in  the  summer,  during  Whitsun-week ;  4th,  in  the  autumn,  im- 
mediately after  the  14th  of  September.  They  are  days  of  fasting, 
and  of  great  antiquity  in  the  Church.  The  object  of  their  observance 
is,  to  consecrate  to  God  the  four  seasons  of  the  year,  by  penance ;  to 
obtain  his  blessing  on  the  fruits  of  the  earth,  and  to  beg  of  him  worthy 
ministers  of  the  Church.  The  ordination  of  clergymen  generally  takes 
place,  in  Catholic  countries,  on  Ember- Saturday." 

The  Roman  Missal  and  Breviary  have  religious  services 
(masses,  <fec.)  for  every  day  in  the  year,  the  greater  part  of  the 
days  being  set'  apart  as  the  feasts  or  festivals  of  saints.  It  is 
considered  meritorious,  but  not  obligatory  on  people  generally, 
to  attend  these  services.  Some  of  the  festivals,  not  mentioned 
above,  are  thus  named  and  dated : 

1  On  "  days  of  abstinence,"  the  eating  of  flesh-meat  is  prohibited,  but  3  meals 
are  allowed ;  but  on  "  fasts  "  or  "  fasting  days  "  the  eating  of  flesh-meat  is  pro- 
hibited, and  only  1  £  full  meals  are  allowed. 

8  Ember-days  are  also  called  "  Quarter-tenses." 
32 


498  HOLY  DAYS. 

The  "  Conversion  of  St.  Paul,"  January  25th ; "  Candlemas-day,1  or 
the  Purification  of  the  Blessed  Virgin  Mary,"  Feb.  2d;  "Shrove- 
tide (=  confession-time),  also  called  "  Shrove-Tuesday,"  the  day  be- 
fore Ash- Wednesday ;  "  Holy  Week,"  the  week  preceding  Easter 
Sunday,  in  which  "  Maundy-Thursday,"  "  Good  Friday,"  and  "  Holy 
Saturday  "  occur ;  St.  Matthias,  Feb.  24th;  St.  Gregory  the  Great, 
Mar.  12th;  St.  Patrick,  Mar.  17th;  St.  Joseph,  Mar.  19th;  St. 
George,  April  23d;  St.  Mark,  April  25th;  SS.  (=  Saints)  Philip  and 
James,  May  1st;  "  Invention  (or  "  Finding")  of  the  Holy  Cro?s,"  also 
called  "  Holy  Rood-day,"  a  feast,  May  3d,  in  memory  of  St.  Helena's 
discovery  of  the  Cross  of  Christ,  which  is  said  to  have  taken  place 
miraculously  in  A.  D.  326 ;  St.  Barnabas,  June  llth  ;  "  Nativity  of  St. 
John  the  Baptist,"  June  24th ;  SS.  Peter  and  Paul,  June  29th  ;  St. 
James  the  Great,  July  25th ;  St.  Ann,  or  Anne,  mother  of  the  Virgin 
Mary,  July  26th ;  St.  Lawrence,  Aug.  10th ;  St.  Bartholomew,  Aug. 
24th ;  "  Nativity  of  the  Blessed  Virgin  Mary,"  Sept.  8th  ;  St.  Matthew, 
Sept.  21st;  St.  Michael  the  Archangel,  or  "Michaelmas-day,"  Sept. 
29th;  St.  Luke,  Oct.  18th;  SS.  Simon  and  Jude,  Oct.  28th;  All 
Souls,  a  day  of  prayer  for  the  souls  of  all  the  faithful  departed,  Nov. 
2d;  St.  Andrew,  Nov.  30th;  St.  Thomas,  Dec.  21st;  St.  Stephen, 
Dec.  26th;  St.  John,  Dec.  27th;  Holy  Innocents,  Dec.  28th;  St. 
Thomas  a  Becket,  Archbishop  of  Canterbury,  Dec.  29th. 

Lent,  which  begins  with  Ash- Wednesday,  and  lasts  (Sun- 
days excepted)  till  Easter,  is  the  great  fast  of  the  Roman 
Catholic  church,  and  is  regarded  as  commemorative  of  our 
Savior's  40  days'  fast  in  the  desert.  It  is  preceded,  in  Rome 
and  elsewhere,  by  the  "  carnival "  (from  the  Latin  carni 
vale  =  to  flesh  farewell),  which  is  thus  described  in  the  Penny 
Cyclopedia : 

"It  is  properly  a  season  of  feasting,  dancing,  masquerading,  and 
buffoonery,  which  begins  on  the  feast  of  the  Epiphany,  or  Twelfth 
Day,  and  ends  on  Ash- Wednesday,  when  it  is  succeeded  by  the 
austerities  of  Lent.  Some  of  the  license  of  the  Saturnalia  of  the 
ancient  Romans  is  still  detected  in  these  long  revels,  which  are  now 

1  "  It  is  called  Candlemas,  because,  before  mass  is  said,  the  church  blesses  her 
candles  for  the  whole  year,  uud  makes  a  procession  with  them  in  the  hands  of  the 
feithful." 


HOLY  DAYS.  499 

confined  to  Catholic  countries,  and  seem  to  be  rapidly  declining  even 
in  them.  Milan,1  Rome,  and  Naples  wqre  celebrated  for  their  car- 
nivals, but  they  were  carried  to  their  highest  perfection  at  Venice.  .  . . 
In  modern  Rome  the  masquerading  in  the  streets  and  all  the  out-of- 
door  amusements  are  limited  to  8  days,  during  which  people  pelt  each 
other  with  sugar-plums,  and  are  treated  with  horse-races,  in  which  the 
horses  run  without  any  riders  on  their  backs.  After  the  races  of  the 
8th  day,  masquers  go  about  with  tapers  in  their  hands,  every  one 
trying  to  light  his  own  at  his  neighbor's  candle,  and  then  blow  out  his 
flame.  This  is  the  last  of  their  frolics,  and  is  about  as  rational  as  any 
part  of  a  Roman  carnival." 

Ash- Wednesday,  with  which  Lent  begins,  is  a  day  of  public 
penance  and  humiliation,  and  is  so  called  from  the  ceremony 
of  blessing  ashes  (made  from  the  palms  blessed  on  the  Palm- 
Sunday  previous,  <fcc.),  with  which  the  priest  makes  the  sign  of 
the  cross  on  the  foreheads  of  the  people,  saying,  "  Remember, 
man,  that  dust  thou  art,  and  unto  dust  thou  shalt  return " 
(Gen.  3:19). 

On  Passion-Sunday  (the  5th  in  Lent,  and  2d  before  Easter), 
as  the  passion  of  Christ  approaches,  crucifixes,  &c.,  are  covered 
in  churches  with  mourning  color. 

But  the  Holy  Week,  which  immediately  precedes  Easter- 
Sunday,  constitutes  the  grand  center  of  attraction  at  this 
season,  and  is  thus  described  in  the  "  Garden  of  the  Soul "  : 

"  Palm-Sunday,  the  first  day  of  the  Holy  Week,  is  in  memory  and 
honor  of  our  Lord's  triumphant  entry  into  Jerusalem,  so  called  from 
the  palm-branches  strewed  under  his  feet  by  the  Hebrew  children, 
crying, '  Hosanna  to  the  Son  of  David'  (Matt  xxi.).  And  therefore 
this  day  the  church  blesses  palms,  and  makes  a  solemn  procession,  in 
memory  of  the  humble  triumph  of  our  Savior,  the  people  bearing 
palm-branches.  And  in  the  Mass  is  read  the  passion  of  our  blessed 
Redeemer  from  the  Gospel  of  St.  Matthew,  as  that  from  St.  Mark  is 
on  Tuesday,  and  from  St.  Luke  on  Wednesday. 

"  On  Wednesday,  Maundy-Thursday,  and  Good  Friday,  the  office 
of  Tenebra,  which  signifies  darkness,  is  said  or  sung  in  churches,  when 

1  The  carnival  at  Milan  is  now  3  or  4  days  longer  than  is  allowed  elsewhere. 


500  HOLY  DAYS. 

the  clergy  is  sufficiently  numerous,  and  the  14  yellow  lights  in  the  tri- 
angular branch  extinguished  at  the  end  of  each  psalm,  one  by  one, 
leaving  only  that  which  is  a  white  one  at  the  top  lighted  ;  and  at  the 
end  of  every  second  verse  of  the  Benedictus?  one  of  the  lights  on  the 
altar  is  also  extinguished,  till  the  whole  six  are  put  out ;  and  during 
the  psalm  Miserere,*  the  white  candle  is  taken  from  the  triangular 
branch,  and  hid  till  the  noise,  which  is  made  to  represent  the  convulsed 
state  of  nature  at  the  time  of  the  death  of  her  Maker,  and  then  brought 
forth,  and  put  lighted  in  the  place,  on  the  branch  from  which  it  was 
taken,  which  is  to  remind  us  that  the  divinity  never  was  separated 
from  the  humanity. 

"  Maundy- Thursday,  in  memory  of  our  Lord's  last  supper,  when  he 
instituted  the  blessed  sacrament  of  his  precious  body  and  blood,  so  called 
from  the  first  word  of  the  anthem,  Mandatum,3  &c.  (John  13  :  34),  '  I 
give  you  a  new  command,  that  you  love  one  another  as  I  have  loved 
you  ; '  which  is  sung  on  that  day  in  the  church,  when  the  prelates  begin 
the  ceremony  of  washing  the  people's  feet,  in  imitation  of  Christ's  wash- 
ing those  of  his  disciples  before  he  instituted  that  blessed  sacrament. 
On  Maundy-Thursday  there  is  but  one  Mass,  the  organ  plays  and  bells 
ring  during  the  Gloria  in  excelsis  Deo,*  and  then  cease  till  the  same 
begins  on  Holy  Saturday.  On  this  day  two  hosts  are  consecrated,  one 
of  which  is  left  for  public  adoration  the  remainder  of  the  day ;  and 
various  decorations  are  usual  in  this  country  in  honor  of  this  solemnity 
of  the  blessed  sacrament. 

"  Good  Friday,  the  most  sacred  and  memorable  day,  on  which  the 
great  and  glorious  work  of  our  redemption  was  consummated  by  our 
Savior  Jesus  Christ  on  his  bloody  cross,  between  two  thieves  at  Jeru- 
salem. The  sacred  host  continues  exposed  during  the  office,  for  there 
is  no  Mass  on  this  day ;  the  passion  from  St.  John  is  read,  the  cross  is 
uncovered  with  great  solemnity,  and  the  justly  merited  relative  respect 
paid  by  the  faithful,  as  to  the  image  of  that  on  which  the  redemption 


1  "Benedidus"  (=  blessed)  is  the  first  word  uttered  by  Zacharias  in  Luke  1  : 
68-78,  and  hence  the  name  given  to  the  entire  prophecy. 

2  "Miserere*'  (=  have  mercy)  is  the  first  word  ot  Psalm  li.  [Ps.  1.,  in  the  Vul- 
gate and  Douay  Bibles],  and  hence  a  common  name  of  this  penitential  psalm. 

<»  "  Mandatum  "  (  =  commandment)  is  the  first  word  of  the  Vulgate  in  John  13  • 
34,  which  is  in  the  English  version,  "  A  new  commandment  I  give  unto  you,"  &c. 
*  "  Gloria  in  excelsis  Deo"  =»  Glory  to  God  on  high  (see  Chap.  XIV.). 


HOLY  DAYS.  501 

of  mankind  was  completed. — There  is  a  discourse  in  general  on  this 
occasion. 

"  Holy  Saturday. — The  great  functions  of  this  day  were  formerly 
done  in  the  night,  and  are  begun  by  blessing  the  fire,  lighting  the  triple 
candle,  blessing  the  paschal  candle,  and  grains  of  incense,  in  form  of 
five  nails,  which  are  stuck  into  it,  reading  twelve  prophecies  concern- 
ing the  great  events  which  those  days  represent,  blessing  the  font  for 
baptizing ; l . . .  and  the  first  Mass  and  vespers  for  Easter  is  said.  On  be- 
ginning the  Gloria  in  excelsis  Deo,  the  organ  plays  and  the  bells  ring, 
which  they  had  not  done  from  the  same  time  on  Maundy-Thursday. 
From  this  day  till  the  ascension,  the  paschal  candle  is  lighted  up  at  the 
gospel,  to  remind  us  that  our  blessed  Savior  was  with  us  on  the  earth 
till  his  glorious  ascension,  instructing  his  apostles  and  faithful  in  all 
truths. 

"  Easter-Day,  in  Latin  Pascha  [=  passover],  a  great  festival  in 
memory  and  honor  of  our  Savior's  resurrection  from  the  dead  on  the 
3d  day  after  his  crucifixion  (Matt.  28  :  6)." 

The  Protestant  view  of  the  festivals  and  fasts  of  the  Roman 
Catholic  church  may  be  presented  in  very  few  words.  The 
authority  for  the  institution  of  them  is  human,  not  divine ;  the 
multiplication  of  them  and  the  enforced  observance  of  so  many 
impose  an  intolerable  burden  on  industry  and  thrift  and  enter- 
prise, encourage  idleness  and  all  its  attendant  evils,  and  tend 
undeniably  to  the  profanation  of  the  Lord's  day  and  the  ex- 
tinction of  vital  godliness  ,7hich  are  so  notorious  in  all  Roman 
Catholic  countries.  The  observance  of  days  and  months  and 
times  and  years  was  a  characteristic  bondage  of  the  Mosaic 
dispensation,  from  which  Christians  are  freed  (Gal.  4  :  9,  10. 
Col.  2 : 16)  ;  but  the  observance  of  the  Lord's  day  as  the  day 
of  holy  rest  and  religious  worship  and  other  special  duties  of 
the  Christian  life,  is  sanctioned  by  the  New  Testament  (Acts 
20  :  7.  1  Cor.  16  :  2.  Rev.  1 : 10,  &c.),  and  is  essential  to  the 
physical  and  moral  well-being  of  mankind.  The  showy  and 
costly  processions,  the  pompous  and  elaborate  exhibitions  of 
priests  and  trained  artists,  and  the  minute  and  careful  atten- 

i  See  Chapter  XIV. 


502  flOLY  DAYS. 

tion  which  is  everywhere  given  by  Roman  Catholics  to  the  out- 
ward forms,  all  tend  to  an  undue  exaltation  of  the  visible  and 
earthly  at  the  expense  of  the  spiritual  and  heavenly,  to  a  su- 
preme regard  for  the  created  and  human,  and  a  consequent 
neglect  of  the  Creator  and  Redeemer  and  Lord  of  all.  The 
regulations  for  fasting  in  Lent  which  are  annually  published 
in  every  diocese,  the  commandment  of  abstinence  from  flesh 
on  Fridays  and  other  days,  and  the  enforcement  of  these  man- 
made  rules  by  all  the  terrors  of  excommunication  and,  where 
there  is  the  power,  by  all  the  weight  of  legal  penalties  also,  are 
an  unwarrantable  infringement  of  Christian  liberty  and  a  daring 
usurpation  of  the  prerogative  of  the  Supreme  Judge.  "  For- 
bidding to  marry,  and  commanding  to  abstain  from  meats,  which 
God  hath  created  to  be  received  with  thanksgiving  of  them 
which  believe  and  know  the  truth,"  are  distinctive  marks  of 
those  who  "  depart  from  the  faith  "  (1  Tim.  4  : 1-3).  To  the 
priest,  bishop,  or  pope,  who  claims  to  decide  what  and  when 
another  professed  servant  of  Christ  may  eat  and  drink,  and  to 
punish  that  other  for  non-conformity  to  his  decision,  we  may 
properly  use  those  words  which  the  apostle  Paul  himself  ad- 
dressed to  the  Christians  at  Rome : 

"  Who  art  thou  that  judgest  another  man's  servant  ?  to  his  own 
master  he  standeth  or  falleth.  Yea,  he  shall  be  holden  up  ;  for  God 
is  able  to  make  him  stand.  .  .  .  For  the  kingdom  of  God  is  not  meat 
and  drink  ;  but  righteousness,  and  peace,  and  joy  in  the  Holy  Ghost " 
(Rom.  14:4, 17). 


CHAPTER    XVII. 

CONFESSION   AND   THE  CONFESSIONAL. 

Confession  is  denned  in  the  "  Catechism  of  the  Council  of 
Trent," 

u  A  sacramental  accusation  of  one's  self,  made  to  obtain  pardon  by 
virtue  of  the  keys."* 

This  catechism — and  other  catechisms  and  devotional  works 
agree  with  it  in  substance — teaches  that  the  institution  of  con- 
fession is  most  useful  and  even  necessary ;  that  this  sacrament 
was  instituted  by  our  Lord  Jesus  Christ  ;8  and  that  it  is  obliga- 
tory upon  all  of  both  sexes,  who  have  arrived  at  the  use  of 
reason,  to  confess  their  sins  at  least  once  a  year.  Frequent 
confession  is  warmly  recommended,  especially  to  those  who 
have  eommitted  mortal3  sins.  The  minister  of  this  sacrament, 
who  is  commonly  called  the  "  confessor,"  must  be  a  priest  pos- 
sessing ordinary  or  delegated  jurisdiction,  it  being  provided, 


1  The  reference  of  coarse  is  to  Matt.  16:19.  On  this  passage  see  the  beginning 
of  Chapter  III.  of  this  volume. 

8  The  proof-text  quoted  in  the  catechism  is  John  20  :  22,23.  To  this  bishop 
Challoner  in  his  "Catholic  Christian  Instructed"  adds  several  others  (Num.  5  : 6, 7. 
Matt.  3  :  6.  James  5:16.  Acts  19  :  18) ;  but  no  Protestant  would  dream  that  any 
or  all  of  these  passages— not  one  of  which  mentions  or  implies  special  confession  to 
a  priest — were  sufficient  to  establish  the  scriptural  authority  of  such  a  practice ;  and 
certainly,  when  it  is  said  (James  5  : 16),  "Confess  your  faults  one  to  another" 
(=  mutually),  the  inspired  writer  inculcated  confession  of  others  to  a  priest  no 
more  than  of  a  priest  to  them. 

8  On  the  distinction  between  mortal  and  venial  sins,  see  Chapter  XVIII. 


504  CONFESSION  AND   THE  CONFESSIONAL. 

"  that  no  bishop  or  priest,  except  in  case  of  necessity,  presume 
to  exercise  any  function  in  the  parish  of  another  without  the 
authority  of  the  ordinary  [—  bishop],"  though,  "in  case  of 
imminent  danger  of  death,  ....  it  is  lawful  for  any  priest,  not 
only  to  remit  all  sorts  of  sins,  whatever  faculties  they  might 
otherwise  require,  but  also  to  absolve  from  excommunication." 
This  catechism  says  expressly :  i 

"According  to  the  doctrine  of  the  Catholic  Church,  a  doctrine 
firmly  to  be  believed  and  professed  by  all  her  children,  if  the  sinner 
have  recourse  to  the  tribunal  of  penance1  with  a  sincere  sorrow  for  his 
sins,  and  a  firm  resolution  of  avoiding  them  in  future,  although  he 
bring  not  with  him  that  contrition  which  may  be  sufficient  of  itself  to 
obtain  the  pardon  of  sin,  his  sins  are  forgiven  by  the  minister  of 
religion,  through  the  power  of  the  keys.  Justly,  then,  do  the  holy 
fathers  proclaim,  that  by  the  keys  of  the  church,  the  gate  of  heaven  is 
thrown  open ;  a  truth  which  the  decree  of  the  Council  of  Florence, 
declaring  that  the  effect  of  penance  is  absolution  from  sin,  renders  it 
imperative  on  all  unhesitatingly  to  believe." 

Collot's  Catechism,  translated  by  Mrs.  Sadlier,  and  approved 
by  the  late  archbishop  Hughes,  teaches  that  the  virtue  of 
absolution  "  is  that  of  effacing  sin  and  remitting  eternal 
punishment." 

Secrecy  is  specially  inculcated  by  the  Roman  Catholic 
authorities.  Thus  the  "  Catechism  of  the  Council  of  Trent " 
says: 

"  The  faithful  are  to  be  admonished  that  there  is  no  reason  what- 
ever to  apprehend,  that  what  is  made  known  in  confession  will  ever  be 
revealed  by  any  priest,  or  that  by  it  the  penitent  can,  at  any  time,  be 
brought  into  danger  or  difficulty  of  any  sort.  All  laws  human  and 
divine  guard  the  inviolability  of  the  seal  of  confession,  and  against  its 
sacrilegious  infraction  the  Church  denounces  her  heaviest  chastise- 
ments." 


'.  That  is,  the  confessional,  or  place  where  the  priest  hears  confessions,  imposes 
penances,  &c. 


CONFESSION   AND  THE  CONFESSIONAL. 


505 


The  penitent  may  make  confession  either  in  Latin  or  in  the 
vulgar  tongue  (English,  &c.).  The  "confessor"  must  be 
clothed,  according  to  the  Roman  Ritual,  &c.,  with  a  surplice 
and  stole  of  a  violet  color  (see  Chap.  VII.).  "The  2d 
Plenary  Council  of  Baltimore "  repeated  the  acts  of  former 
councils,  urging  the  erection  of  confessionals  in  all  public 
churches,  discountenancing  any  priest's  hearing  the  confessions 
of  women  elsewhere  then  without  the  bishop's  special  license, 
and  providing  that  confessions  of  women  should  never  be  re- 
ceived in  private  houses,  except  through  a  grate  and  in  as  open 
a  place  as  possible. 

A "  confessional "  may  be  simple,  i.e.,  accommodating  but 
one  pejiitent  at  a  time ;  or  double,  i.e.,  having  a  place  for  a 


CONFESSIONAL. 


penitent  on  each  side  of  the  confessor.  The  accompanying  cut 
is  of  a  simple  confessional,  and  shows  the  penitent's  place  by 
the  grate  at  the  end,  and  the  confessor's  seat  in  the  closet, 
which  is  furnished  with  a  door. 


506  CONFESSION   AND  THE   CONFESSIONAL. 

The  "  method  of  confession  "  is  thus  given  in  "  The  Garden 
of  the  Soul,"  an  approved  and  popular  manual  for  the  use  of 
Roman  Catholics : 

"  1.  Kneeling  down  at  the  side  of  your  ghostly  [=  spiritual]  father, 
make  the  sign  of  the  cross,  saying, 

" « In  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost.  Amen.' 

"  Then  ask  his  blessing  in  these  words : — 

« '  Pray,  father,  give  me  your  blessing,  for  I  have  sinned.' 

u  Then  say  the  first  part  of  the  Confiteor  as  follows : 

«'I  confess  to  Almighty  God,  to  the  Blessed  Virgin  Mary,  to  blessed 
Michael  the  Archangel,  to  blessed  John  Baptist,  to  the  holy  apostles 
Peter  and  Paul,  to  all  the  Saints,  and  to  you,  Father,  that  I  have  sin- 
ned exceedingly,  in  thought,  word,  and  deed,  through  my  fault,  through 
my  most  grievous  fault' 

"  2.  After  this  accuse  yourself  of  your  sins,  either  according  to  the 
order  of  God's  commandments,1  or  such  other  order  as  you  find  most 
helpful  to  your  memory ;  adding  after  each  sin,  the  number  of  times 
that  you  have  been  guilty  of  it,  and  such  circumstances  as  may  very 
considerably  aggravate  the  guilt;  but  carefully  abstaining  from  such  as 
are  impertinent  or  unnecessary,  and  from  excuses  and  long  narrations. 

"  3.  After  you  have  confessed  all  that  you  can  remember,  conclude 
with  this  or  the  like  form : 

"  '  For  these  and  all  other  my  sins,  which  I  cannot  at  this  present 
call  to  my  remembrance,  I  am  heartily  sorry  ;  purpose  amendment  for 
the  future ;  and  most  humbly  a?k  pardon  of  God,  and  penance  and 
absolution  of  you  my  ghostly  father : 

" '  Therefore  I  beseech  the  blessed  Mary  ever  Virgin,  blessed  Michael 
the  Archangel,  blessed  John  Baptist,  the  holy  apostles  Peter  and 
Paul,  all  the  Saints,  and  you,  father,  to  pray  to  our  Lord  God  for 
me.' 

"  Then  give  attentive  ear  to  the  instructions  and  advice  of  your  con- 
fessor, and  humbly  accept  of  the  penance  enjoined  by  him. 


i  "  The  Garden  of  the  Soul "  lias  "  An  Examination  of  Conscience  upon  the 
Ten  Commandments,"  which  occupies  8  pages ;  but  neither  its  length,  nor  the  in- 
delicacy of  many  of  its  questions,  would  allow  the  insertion  of  it  here. 


CONFESSION  AND  THE  CONFESSIONAL.  507 

"  4.  Whilst  the  priest  gives  you  absolution,  bow  down  your  head, 
and  with  great  humility  call  upon  God  for  mercy ;  and  beg  of  him  that 
he  would  be  pleased  to  pronounce  the  sentence  of  absolution  in  heaven, 
whilst  his  minister  absolves  you  upon  earth. 

"5.  After  confession,  return  to  your  prayers;  and  after  having 
heartily  given  God  thanks  for  having  admitted  you,  by  the  means  of 
this  sacrament,  to  the  grace  of  reconciliation,  and  received  you,  like  the 
prodigal  child,  returning  home,  make  an  offering  of  your  confession,  to 
Jesus  Christ,  begging  pardon  for  whatever  defects  you  may  have  been 
guilty  of  in  it :  offering  up  your  resolutions  to  your  Savior,  and  begging 
grace  that  you  may  fulfill  them. 

"  6.  Be  careful  to  perform  your  penance  in  due  tinie,  and  in  a  peni- 
tential spirit." 

The  "  Form  of  Absolution "  is  thus  translated  from  the 
Rituale  Romanum  (=  Roman  Ritual)  : 

"  When  therefore  he  would  absolve  the  penitent,  after  wholesome 
penance  has  been  enjoined  on  him  and  accepted  by  him,  he  first  says  • 
'  Almighty  God  pity  thee,  and  forgiving  thy  sins,  lead  thee  to  eternal 
life.  Amen.'  Then,  raising  his  right  hand  toward  the  penitent,  he 
says :  '  Indulgence,  absolution  and  remission  of  thy  sins  the  Almighty 
and  merciful  Lord  give  thee.  Amen. 

" '  Our  Lord  Jesus  Christ  absolve  thee  ;  and  I  by  his  authority  ab- 
solve thee  from  every  bond  of  excommunication,  suspension,  and  inter- 
dict, so  far  as  I  can,  and  thou  needest.' 

"  Then, '  I  absolve  thee  from  thy  sins,  in  the  name  of  the  Father, 
(the  sign  of  the  cross)  and  of  the  Son,  and  of  the  Holy  Ghost. 
Amen.' 

"  If  the  penitent  is  a  layman,  the  word  '  suspension '  is  omitted. 

" '  The  passion  of  our  Lord  Jesus  Christ,  the  merits  of  the  blessed 
Virgin  Mary,  and  of  all  the  saints,  whatever  of  good  thou  mayst  have 
done,  and  of  evil  thou  mayst  have  borne,  be  to  thee  for  the  remission 
of  sins,  increase  of  grace,  and  reward  of  eternal  life.  Amen.' 

"  In  the  more  frequent  and  shorter  confessions,  however,  the  '  Al- 
mighty God  pity  thee,'  &c.,  may  be  omHted,  and  it  will  be  sufficient 
to  say  :  <  Our  Lord  Jesus  Christ,'  &c.,  as  above,  down  to  '  The  passion 
of  our  Lord,'  &c. 

"  But  when  any  great  necessity  in  the  danger  of  death  is  pressing, 


508  CONFESSION  AND  THE  CONFESSIONAL 

he  may  say  briefly  :  '  I  absolve  thee  from  all  censures,  and  sins,  in  the 
name  of  the  Father  (sign  of  the  cross),  and  of  the  Son,  and  of  the 
Holy  Ghost.  Amen." 

"  The  Catechism  of  the  Council  of  Trent "  claims  that  con- 
fession not  only  removes  the  sinner's  present  malady,  but 
serves  as  an  antidote  against  its  easy  approach  in  future  ;  and 
that  it  likewise  contributes  powerfully  to  the  preservation  of 
social  order.  On  this  latter  point,  it  says : 

"  Abolish  sacramental  confession,  and,  that  moment,  you  deluge  so- 
ciety with  all  sorts  of  secret  crimes — crimes  too,  and  others  of  still 
greater  enormity,  which  men,  once  that  they  have  been  depraved  by 
vicious  habits,  will  not  dread  to  commit  hi  open  day.  The  salutary 
shame  that  attends  confession,  restrains  licentiousness,  bridles  desire, 
and  coerces  the  evil  propensities  of  corrupt  nature." 

In  regard  to  this  declaration,  Mr.  Cramp  in  his  "  Text-book 
of  Popery  "  says  : 

"  Seldom  have  so  much  misrepresentation  and  untruth  been  con- 
veyed in  so  few  words.  The  very  reverse  of  these  statements  is  the 
fact,  as  might  be  shown  by  a  comparative  view  of  the  state  of  morals 
in  Popish  and  Protestant  countries.  History  fully  warrants  the  asser- 
tion, that  priestly  absolution,  as  practiced  in  the  Romish  church,  offers 
a  large  bounty  to  crime,  and  that  the  confessional  is  a  school  of  every 
vice." 

This  is  certainly  strong  language,  yet  no  stronger  than  has 
been  used  by  many  others  who  have  directly  known  or  care- 
fully investigated  the  facts  on  this  subject.  Credible  testimony 
to  any  extent  can  be  brought  to  show  the  dangers  and  immo- 
ralities incident  to  and  connected  with  this  "  sacrament," 
which  is  often  denominated  "  auricular  [=  of  the  ear,  or  by 
the  ear]  confession." 

Count  de  Lasteyrie,  a  French  nobleman,  gives,  in  his  "  His- 
tory of  Auricular  Confession,"  the  result  of  his  personal  inves- 
tigations and  study  of  Roman  Catholic  and  other  sources  of 
information.  He  quotes  from  Tertullian,  Chrysostom,  Augus- 
tine, Basil,  Ambrose,  and  other  church-fathers  to  show  that 
among  the  early  Christians  confession  of  sins  was  made  to  God 


CONFESSION  AND   THE  CONFESSIONAL.  509 

alone  in  the  presence  of  the  faithful, — that  they  held,  as  Augus- 
tine says  expressly,  "  that  man  cannot  remit  sins," — and  that 
auricular  confession,  unknown  to  the  earlier  Christians,  was 
the  work  of  popes  and  councils.  St.  Leo  (==  pope  Leo  I.) 
and  his  clergy,  about  A.  D.  450,  discountenanced  the  old  custom 
of  public  confession  on  account  of  the  scandals  and  legal  pun- 
ishments connected  with  its  disclosure  of  crimes,  and  put  pri- 
vate confession  first  to  God  and  then  to  the  priest  in  the  place 
of  the  public  confession.  The  ancient  custom  of  confession 
between  laymen  was  continued  in  some  churches,  even  down 
to  the  17th  century,  in  spite  of  the  prohibition  of  it  by  the 
popes  in  1555,  1574,  &c.  Finally,  pope  Clement  VIII.  about 
A.  D.  1600  invoked  the  arm  of  the  Inquisition  and  of  the  tem- 
poral power  against  any  who  without  being  priests  adminis- 
tered the  sacrament  of  confession.  It  was  during  this  interval 
(A.  D.  450-1600)  that  the  practice  of  private  confession  to  a 
priest  gradually  became  prevalent  throughout  Christendom. 
Auricular  confession  was  first  introduced  into  England  in  A.  D. 
673  through  Theodus,  archbishop  of  Canterbury  ;  it  was  made 
obligatory  on  all,  as  a  sacrament  to  be  observed  at  least  at 
Lent,  by  the  council  of  the  Lateran  in  1215  ;  and  the  Lateran 
decree  was  confirmed  by  the  council  of  Trent  with  anath- 
emas against  all  who  disbelieved  the  doctrines  of  the  council. 
Lasteyrie  maintains  that  the  immorality  inherent  in  auricular 
confession  will  only  cease  by  the  abolition  of  a  practice  which 
has  produced  great  evils  without  doing  any  good,  and  says  : 

"  To  form  an  idea  of  the  crimes  that  may  be  committed  in  the  se- 
crecy of  confession,  we  must  consider  that  these  crimes  never  come  to 
the  knowledge  of  the  public,  except  in  extremely  rare  circumstances ; 
for  this  reason,  that  the  perpetrators  and  witnesses  are  only  two  per- 
sons, equally  interested  in  their  remaining  unknown,  since  the  discovery 
would  bring  them  into  disrepute ;  compromise  their  social  state ;  nay, 
expose  them  to  severe  punishments ;  whence  it  must  follow,  that  for 
one  fact  of  this  nature  which  transpires,  there  remain  several  thou- 
sands which  will  ever  remain  unknown. 

4"We  are  astounded  when  we  consider  the  numerous  crimes  of  se- 
duction, established  by  a  few  proces  verbaux  [=  official  reports,  or 


510  CONFESSION   AND  THE   CONFESSIONAL. 

statements  of  facts]  abstracted  from  the  Inquisition.  But  how  much 
greater  would  be  our  astonishment  if,  supposing  there  had  been  an  In- 
quisition established  in  every  province  throughout  Christendom  from 
the  beginning  of  sacerdotal  confession,  it  had  been  possible  to  search 
all  such  registers  and  present  the  result  to  the  public  ! 

"  There  is  another  kind  of  scandal  which  has  latterly  excited  the 
indignation  of  the  public — that  occasioned  by  priests,  monks,  and  even 
bishops,  who  have  exposed  in  works  on  morality  and  theology,  designed 
for  the  instruction  of  seminarists,  all  the  lewdness  that  the  most  licen- 
tious and  audacious  casuists  have  imagined,  to  guide  young  seminarists 
in  the  practice  of  confession." 

Lasteyrie  notes — and  the  fact  is  well  known — that  formulas 
of  interrogatories  have  been  drawn  up  for  the  use  of  confes- 
sors, minutely  specifying  different  sorts  of  offenses,  especially 
against  what  the  Roman  Catholics  count  as  the  6th  command- 
ment, "  Thou  shalt  not  commit  adultery."  The  object  of  these 
formulas  is  to  enable  the  confessor  to  discover  all  the  sins  of 
the  penitents ;  and,  in  order  to  discover  sins  of  which  the  pen- 
itents had  not  the  slightest  idea,  he  teaches  them  the  knowl- 
edge of  them.  He  thus  states  the  consequences : 

"  Thus,  from  the  secrecy  in  which  the  evil  is  produced,  two  great 
causes  of  immorality  have  arisen.:  1st,  the  knowledge  of  vice,  given  to 
those  who  were  ignorant  of  it ;  and  2dly,  an  impulse  by  which  both 
parties  are  urged  towards  a  kind  of  passion  into  which  human  nature 
easily  falls.  What  other  effect  can  be  expected  from  these  unchaste 
conversations  which,  by  exciting  the  imagination,  inspire  wishes  which 
may  be  satisfied  the  more  easily  as  the  satisfaction  may  remain 
unknown  to  the  public  ?  Lastly,  confessors  are  inclined  to  give  full 
scope  to  their  passions  in  the  confessional,  inasmuch  as  they  find,  La 
every  other  circumstance  of  their  calling,  obstacles  which  their  vow  of 
continency  imposes  upon  them.  Indeed,  what  is  easier  than  to  seduce 
a  young  person  who  is  known  to  be  susceptible,  or  one  who,  already 
corrupted,  ever  seizes  the  opportunity  of  satisfying  her  inclinations  ?— 
an  opportunity  which  invites  still  more  to  crime,  as  both  parties  are 
certain  that  nothing  will  transpire  between  two  guilty  persons  equally 
interested  in  keeping  the  secret." 


CONFESSION  AND   THE   CONFESSIONAL.  511 

»  ' 

Lasteyrie  devotes  one  chapter  to  accounts  of  the   seduction 
of  women  in  Spain  by  means  of  confession.     He  mentions  that 
the  brief  of  pope  Paul  IV.,  Jan.  18,  1556,  commanding  the  in- 
quisitors of  Granada  to  prosecute  the  priests  whom  the  public 
voice  accused  of  outraging  the  confessional,  was  not  published 
in  the  usual  form,  but  the  confessors  were  all  notified  of  it,  and 
desired  to  behave  with  great  prudence  for  the  future,  and  to  let 
the  people  remain  ignorant  of  the  papal  mandate,  the  result 
being  that  a  few  guilty  persons  were  punished  privately  so  as  to 
avoid  scandal.     In  1561, 1564,  &c.,  bulls  were  issued  by  the 
same  pope  against  the  same  evil.  An  edict  published  at  Seville 
in  1563  gave  rise  to  such  numerous  denunciations  of  confessors 
by  females  that  it  took  120  days1  to  register  them  all,  and  the 
prosecution  of  the  delinquents  was  abandoned  on  account  of 
their  prodigious  number.     But  the  evil  was  not  stopped.    New 
orders  were  issued  by  the  Inquisition  in  1576  ;  and  other  papal 
bulls  and  decrees  were  published  in  1614, 1622,  &c.,  in  order 
to  put  an  end  to  the  attempts  of  the  confessors  upon  women ; 
but  it  was  all  in  vain.     One  Capuchin,  who  had  corrupted,  by 
a  pretended  revelation  from  Christ,  13  out  of  17  Beguines2  in 
one  house  of  which  he  was  the  confessor,  was  condemned  by 
the  Inquisition  only  to  make  an  abjuration,  to  be  confined  for 
5  years  in  a  convent  of  his  order,  to  be  deprived  for  ever  of  his 
power  of  confessing  and  preaching,  and  to  do  several  penances 
accompanied  with  strict  fasting ;  and  was  moreover  scourged 
by  all  the  monks  and  lay-brethren  of  the  convent,   in  the 
presence  of  a  secretary  of  the  Inquisition.     He  died  in  the  3d 
year  of  his  seclusion ;  but  his  sentence  was  certainly  far  milder 
than  the  sentences  which  the  Inquisition  was  accustomed  to 
pronounce  upon  heretics  (see  Chapter  XI.).     Lasteyrie  gives 

1  Dr.  Edgar  says,  upon  the  authority  of  Gonsalvus  and  Llorente,  that  all  the  in- 
quisitors and  20  notaries  were  insufficient  to  take  the  depositions  of  the  fair 
informers  in  30  days,  and  thrice  additional  terms  of  30  days  each  were  appointed 
for  receiving  these  informations. 

8  These  Beguines  were  probably  tertiaries  or  half-nuns,  following  the  3d  rule  of 
St  Francis,  and  living  together  as  nun»  without  vows. 


512  CONFESSION  AND  THE  CONFESSIONAL. 

many  other  detailed  accounts  of  priestly  seduction  of  Spanish, 
French,  and  Italian  women  by  means  of  auricular  confession  ; 
and  dwells  at  some  length  on  the  earnest,  but  altogether  fruit- 
less attempts  of  the  Tuscan  bishop  Ricci,  near  the  close  of  the 
last  century,  to  reform  or  remedy  the  immoralities  of  this  sort 
in  his  own  diocese. 

The  testimony  of  Lasteyrie  is  corroborated  by  that  previously 
published  by  Rev.  Anthony  Gavin,  who,  "  having  publicly  and 
solemnly  abjured  the.orrors  of  the  Romish  religion."  January 
3, 1716,  was  regularly  licensed  by  the  bishop  of  London,  and 
became  a  priest,  in  good  standing,  of  the  Church  of  England. 
He  had  been  a  priest  at  Saragossa  in  Spain,  and  gives  in  his 
"  Master-Key  of  Popery  "  specimens  of  confessions  and  narra- 
tions of  the  most  revolting  immoralities  connected  with  con- 
fessions and  related  on  his  own  personal  knowledge. 

Rev.  Joseph  Blanco  White,  a  man  of  high  reputation,  was 
once  a  Roman  Catholic  priest  at  Seville  in  Spain,  but  died  .in 
England  in  1841.  In  his  "  Preservative  against  Popery  "  he 
speaks  thus  of  the  claim  that  confession  acts  as  a  check  upon 
men's  consciences,  and  that  it  often  causes  restitution  of  ill- 
gotten  money : 

"I  never  hear  that  paltry  plea,  so  frequently  used  by  Roman 
Catholic  writers  in  this  country  [England],  without  indignation.  It 
seems  as  if  they  wished  to  bribe  men's  love  of  money  to  the  support  of 

then-  doctrines Though  I  have  lived  only  1 5  years  in  a  Protestant 

country,  the  voluntary  restitution  of  a  sum  of  money  by  a  poor  person, 
whom  the  grace  of  God  had  called  to  a  truly  Christian  course  of  life, 
has  happened  within  my  notice.  I  acted  as  a  confessor  in  Spain  for 
many  years,  and  from  my  own  experience  can  assure  you  that  con- 
fession does  not  add  one  single  chance  of  restitution.  I  believe  on  the 
contrary,  that  the  generality  of  Roman  Catholics  depend  so  much  on 
the  mysterious  power  which  they  attribute  to  the  absolution  of  the 
priest,  that  they  greatly  neglect  the  conditions  on  which  that  absolution 
is  often  given.  The  Protestant  who  earnestly  and  sincerely  wishes 
for  pardon  from  God,  knows  that  he  cannot  obtain  it  unless  he  is 
equally  earnest  in  his  endeavors  to  make  restitution ;  but  when  the 


CONFESSION  AND   THE   CONFESSIONAL.  513* 

Romanist  has  assured  to  the  confessor  that  he  will  try  his  best  to  in- 
demnify those  he  has  injured,  the  words  of  absolution  are  to  him  a  sort 
of  charm,  that  removes  the  guilt  at  once,  and  consequently  relieves  his 
uneasiness  about  restitution.     One  of  the  greatest  evils  of  confession  is, 
that  it  has  changed  the  genuine  repentance  preached  in  the   Gospel — 
that  conversion  and  change  of  life  which  is  the  only  true  external  sign 
of  the  remission  of  sins  through  Christ — into  a  ceremony  which  silences 
remorse  at  the  slight  expense  of  a  doubtful,  temporary  sorrow  for  past 
offenses.     As  the  day  of  confession  approaches  (which,  for  the  greatest 
part,  is  hardly  once  a  year)  the  Romanist  grows  restless  and  gloomy. 
He  mistakes  the  shame  of  a  disgusting  disclosure  for  sincere  repentance 
of  his  sinful  actions.     He,  at  length,  goes  through  the  disagreeable 
task,  and  feels  relieved.     The  old  score  is  now  canceled,  and  he  may 
run  into  spiritual  debt  with  a  lighter  heart.     This  I  know  from  my 
own  experience,   both  as  confessor  and  as  penitent.     In  the   same 
characters,  and  from  the  same  experience,  I  can  assure  you  that  the 
practice  of  confession  is  exceedingly  injurious  to  the  purity  of  mind 
enjoined   in  the    Scriptures.     'Filthy  communication'  is  inseparable 
from  the  confessional :  the  priest  in  discharge  of  the  duty  imposed  on 
him  by  his  church,  is  bound  to  listen  to  the  most  abominable  description 
of  all  manner  of  sins.     He  must  inquire  into  every  circumstance  of  the 
most  profligate  course  of  life.     Men  and  women,  the  young  and  the 
old,  the  married  and  the  single,  are  bound  to  describe  to  the  confessor 
the  most  secret  actions  and  thoughts,  which  are  either  sinful  in  them- 
selves, or  may  be  so  from  accidental  circumstances.     Consider  the 
danger  to  which  the  priests  themselves  are  exposed — a  danger  so  im- 
minent, that  the  popes  have,  on  two  occasions,  been  obliged  to  issue 
the  most  severe  laws  against  confessors  who  openly  attempt  the  seduc- 
tion of  their  female  penitents.     I  will  not,  however,  press  this  subject; 
because  it  cannot  be  done  with  sufficient  delicacy.     Let  me  conclude 
by  observing,  that  no  invention  of  the  Roman  church  equals  this,  as 
regards  the  power  it  gives  to  the  priesthood.     One  of  the  greatest 
difficulties   to   establish   a  free  and  rational   government  in   Popish 
countries   arises   from   the   opposition   which    free    and    equal  laws 
meet  with   from   the   priests  in  the  confessional.     A  confessor   can 
promote  even  treason  with  safety,  in  the  secrecy  which  protects  his 
office." 


514  CONFESSION  AND  THE  CONFESSIONAL. 

The  late  archbishop  Kenrick1  was  one  of  the  ablest  and  most 
learned  Roman  Catholics  in  America.  While  he  was  bishop 
of  Philadelphia,  he  published  a  Latin  work  on  dogmatic 
theology  in  4  octavo  volumes,  and  another  on  moral  theology 
in  3  volumes,  both  of  which  have  been  introduced  as  text-books 
into  Roman  Catholic  seminaries  of  this  country.  In  the  latter 
work  he  devotes  one  section  of  seven  pages  to  the  "  crime  of 
solicitation,"  in  which  he  gives  the  papal  legislation  respecting 
seduction  by  the  confessional — legislation  which  was,  of  course, 
demanded  by  the  existence  of  the  very  crimes  therein  pro- 
hibited, because  such  laws  are  not  made  for  the  righteous,  but 
for  the  lawless  and  disobedient,  for  the  ungodly  and  for  sinners 
(1  Tim.  1:  9).  Says  archbishop  Kenrick,  as  translated  by  Rev. 
Edward  Beecher,  D.D.,  in  his  "  Papal  Conspiracy  Exposed  "  : 

"  We  scarcely  dare  to  speak  concerning  that  atrocious  crime  in  which 
the  office  of  hearing  confession  is  perverted  to  the  ruin  of  souls  by  im- 
pious men  under  the  influence  of  their  lusts.  Would  that  we  could 
regard  it  as  solely  a  conception  of  the  mind  and  as  something  invented 
by  the  enemies  of  the  faith  for  the  purposes  of  slander !  But  it  is  not 
fit  that  we  should  be  ignorant  of  the  decrees  which  the  pontiffs  have 
issued  to  defend  the  sacredness  of  this  sacrament." 

This,  it  will  be  noticed,  admits  the  existence  of  the  crimes  at 
which  the  legislation  is  aimed.  Archbishop  Kenrick  specifies 
19  different  cases  or  19  different  ways  of  of  seducing  women  in 
connection  with  the  practice  of  confession,  which  Dr.  Beecher 
thus  translates : 

u  1.  Solicitation  during  the  act  of  confession,  5  cases. 
(       "  2.  Solicitation  before  the  act  of  confession,  2  cases. 
"  8.  Solicitation  immediately  after  confession,  3  cases. 
"  4.  Solicitation  to  which  confession  furnishes  an  occasion,  4  cases. 
"  5.  Solicitation  under  the  pretext  of  confession,  2  cases. 


1  Francis  P.  Kenrick,  D.D.,  bishop  of  Philadelphia,  1830-51  ;  archbishop  of 
Baltimore  from  1851  till  his  death  in  1863  ;  brother  of  P.  R.  Kenrick,  D.D.,  now 
archbishop  of  St  Louis. 


CONFESSION   AND   THE   CONFESSIONAL.    ~  515 

"  6.  Solicitation  in  the  confessional,  although  no  confession  is  made, 
1  case. 

•   "  7.  Solicitation  in  any  other  place  besides  the  confessional,  if  it  is 
used  for  purposes  of  confession,  2  cases." 

The  laws  on  some  of  these  cases  are  thus  given : 

"  I.  5.  Any  thing  written  on  paper  adapted  to  excite  love,  or  a  love- 
letter,  delivered  in  the  tribunal,  is  equivalent  to  solicitation  in  the  con- 
fessional. 

"  IV.,  2. ...  Who  from  any  frailty  discovered  in  confession,  takes 
an  occa«ion  afterwards  to  tempt  the  female  who  has  confessed. 

"  3.  Whoever  shall  remind  a  female,  either  by  word  or  sign,  of  a 
sin  which  she  has  revealed  in  confession,  whilst  at  another  time  he 
solicits  her,  is  justly  considered  as  having  taken  an  occasion  to  solicit 
from  confession,  and  is  guilty  of  violating  the  seal — i.ef ,  of  secrecy. 

"  4.  Who  solicits  a  female  to  sin,  promising  that  he  will  afterwards 
receive  her  to  make  confession. . . . 

"  V.  If  a  priest  suggests  to  a  female  refusing  to  comply  with  his  de- 
sires, on  account  of  exposing  her  reputation  to  peril,  that  she  should 
send  for  him  under  a  pretext  of  desiring  to  confess  to  him,  he  is  to  be 
regarded  as  soliciting  under  pretext  of  confession." 

Archbishop  Kenrick  was  for  12  years  the  head  of  the 
Roman  Catholic  church  in  the  United  States  after  he  thus  ad- 
mitted the  existence  of  such  crimes  in  connection  with  the 
confessional,  and  published  the  papal  legislation  in  respect  to 
them.  The  Protestant  may  well  ask,  Was  he  a  slanderer  of 
the  confessional  and  of  his  church,  or  are  these  alleged  dan- 
gers and  crimes  real  and  terrible  ? 

"  But  there  are  laws  and  penalties  against  those  priests  who 
thus  abuse  the  sacrament  of  confession,"  the  Roman  Catholic 
may  rejoin ;  to  which  the  Protestant  may  reply,  Of  what  use 
are  laws  and  penalties,  unless  they  are  enforced  ?  Human 
laws  will  not  execute  themselves  ;  sinning  priests  are  doubt- 
less sometimes  punished  by  their  bishops  ;  they  have  been 
mildly  punished  by  the  Inquisition,  as  has  been  already  stated  ; 
but  the  offenders  at  Seville  escaped  punishment,  because  they 
were  so  numerous,  and  the  officers  of  the  Inquisition  were 


516  CONFESSION  AND  THE  CONFESSIONAL. 

doubtless  no  better  than  they.  It  is  declared  to  be  the  injured 
female's  duty  to  report  the  offending  priest  to  the  Inquisition 
or  to  the  bishop ;  but  suppose  she  fails  to  substantiate  her 
charge  byjother  testimony  than  her  own,  she  herself  may  not 
only  incur  his  vengeance,  but  may  be  punished  for  slandering 
the  priest.  Listen  to  Archbishop  Kenrick  further : 

"  No  one  is  to  be  condemned  to  those  most  severe  punishments  on  the 
accusation  of  one  witness. 

"  It  is  the  pleasure  of  the  pope  that  false  charges  against  innocent 
priests  shall  subject  the  accuser  to  deserved  retribution." 

The  priest  who  attempts  to  seduce  a  woman  by  means  of  the 
confessional  may  therefore  laugh  at  human  penalties  ;  no  one 
knows  the  fact  but  himself  and  his  victim  ;  or  if  she  communi- 
cates it  to  others,  she  only  publishes  her  own  shame,  and  be- 
comes a  slanderer  of  her  spiritual  guide  and  intercessor  with 
God.  He  can  not  be  convicted  of  sin  on  her  testimony,  but 
she  may  be  punished  without  mercy  for  bringing  up  an  evil  re- 
port of  the  priesthood,  the  sacraments,  the  church.  The  priest 
knows  all  the  secrets  of  every  female  heart  in  his  parish,  and, 
as  the  church  teaches,  holds  the  keys  of  the  kingdom  of  heaven ; 
not  a  girl  or  a  woman  within  his  jurisdiction  but  must  blush  and 
tremble  before  him ;  she  must  confess  to  him  every  unchaste 
thought,  desire,  and  action  under  pain  of  eternal  damnation  ; 
she  is  taught  from  her  infancy  to  reverence  him,  to  regard  him 
as  the  infallible  representative  of  the  Lord  Jesus  Christ  and 
his  word  as  the  word  of  God  himself  to  her.  The  so-called 
sacrament  of  confession  is  a  mere  human  invention,  unscrip- 
tural  and  anti-scriptural,  unalterably  and  grossly  immoral  in 
its  nature  and  tendency,  fraught  with  the  most  imminent  and 
dreadful  danger,  temporal  and  spiritual,  to  priest  and  to  peo- 
ple, to  the  church  and  to  mankind,  for  this  world  and  for  the 
world  to  come.  Such  is  the  Protestant  view  based  upon  innu- 
.merable  and  incontrovertible  facts. 


CHAPTER    XVIII. 

OFFENSES   AND   PENALTIES. 

THE  word  "  penance,"  as  well  as  "  penitence,"  comes  from 
the  Latin  pcenitentia,  and  is  commonly  used  in  the  Douay  Bible 
where pcenitentia  occurs  in  the  Latin  Vulgate  ;  and  thus"  pen- 
ance "  takes  the  place  of  "  repentance,"  and  "  do  penance  "  of 
"  repent,"  as  applied  to  man  in  the  English  Bible  (e.  g.  1  Kings 
8 :  47.  Job  42  :  6.  Matt.  3  :  2,  8, 11.  11 :  20,  21.  Heb.  6  : 1,  6, 
<fec.  See  also  Chap.  XIII.).  But  "  penance "  and  "  peni- 
tence "  now  express  very  different  ideas.  "  Penance,"  accord- 
ing to  the  Roman  Catholic  authorities  (see  Chap.  II.),  in- 
volves contrition,  confession,  and  satisfaction.  "  Contrition," 
when  it  is  perfect,  according  to  the  Catechism  of  the  Council 
of  Trent, "  blots  out  sin  l  ;  "  but  this  is  so  rare,  that  "  through 
perfect  contrition  alone,  very  few  indeed  could  hope  to  obtain 
the  pardon  of  their  sins."  "  Confession  "  is  the  subject  of  the 
preceding  chapter.  "  Satisfaction  "  is  defined  "  the  compen- 
sation made  by  man  to  God,  by  doing  something  in  atonement 
for  the  sins  which  he  has  committed."  The  satisfaction  which 
Christ  makes  on  the  cross,  it  is  declared,  "  gives  to  man's  ac- 
tions merit 2  before  God "  ;  but  the  satisfaction  which  is 

1  Protestants  believe  that  no  amount  or  degree  of  contrition  can  efface  sin  ;  that 
the  salvation  which  God  bestows  is  of  grace  through  faith ;  and  that  the  blood  of 
Jesus  Christ  cleanses  "  from  all  sin  "  those  who  walk  in  the  light,  or  heartily  trust 
and  obey  God  (Eph.  2  :  8,  9.  1  John  1  :  7,  &c.). 

2  The  idea  of  human  merit  before  God  is  regarded  by  Protestants  as  in  direct 
contradiction  to  the  Scriptures,  which  represent  salvation  as  wholly  of  grace — "  not 
of  works,  lest  any  man  should  boast "  /Rom.  3  : 24.  4:2.  Eph.  2  : 8,  9,  &c.) 


518  OFFENSES   AND  PENALTIES. 

called  "  canonical,"  and  constitutes  part  of  the  sacrament  of 
penance,  is  something — prayer,  fasting,  or  alms-deeds — "  which 
is  imposed  by  the  priest,  and  which  must  be  accompanied 
with  a  deliberate  and  firm  purpose  carefully  to  avoid  sin  for  the 
future."  This  canonical  satisfaction,  which  is  imposed  by  the 
priest  when  penitents  are  absolved  from  their  sins,  and  which 
is  itself  often  called  "  penance,"  is  directed  by  the  council  of 
Trent  to  be  proportioned  to  the  nature  of  the  offense  and  the 
capability  of  the  offender. 

And  here  comes  in  the  grand  distinction  between  "  mortal  " 
(=  deadly) and" venial" (=  pardonable)  sins.1  The  Catechism 
of  the  Council  of  Trent  says  : 

1  The  following  questions  and  answers  are  taken  from  "  A  General  Catechism  of 
the  Christian  Doctrine,  prepared  by  order  of  the  National  Council,  for  the  use  of 
Catholics  in  the  United  States  of  America.  Approved  by  the  Most  Rev.  John 
Hughes,  D.  D.,  Archbishop  of  New  York." 

"  Q.   What  is  mortal  sin  ? 

"  A.  Mortal  sin  is  that  which  kills  the  soul,  and  deserves  hell. 

"  Q.  How  does  mortal  sin  kill  the  soul  ? 

"  A.  Mortal  sin  kills  the  soul  by  destroying  the  life  of  the  soul,  which  is  the 
grace  of  God. 

"  Q.    What  is  venial  sin  ? 

"  A.  Venial  sin  is  that  which  does  not  kill  the  soul,  yet  displeases  God. 

"  Q.  Are  ant/  others  condemned  to  hell  beside  the  devils  or  bad  angels  ? 

"  A.  All  who  die  enemies  to  God,  that  is,  all  who  die  in  the  state  of  mortal  sln^ 
go  to  hell." 

Collet's  "  Doctrinal  and  Scriptural  Catechism,"  translated  by  Mrs.  Sadlicr,  and 
also  approved  by  the  late  archbishop  Hughes,  teaches  that  a  sin  is  venial,  "  when 
its  matter  is  trivial  (some  little  passing  distractions,  some  idle  words,  the  loss  of  a 
little  time,  a  little  unwillingness  to  obey,  &c.),  or  when  the  consent  is  imperfect 
(when  the  will  is  not  fully  determined),  even  although  the  matter  be  considerable." 

Bishop  Challoner's  "  Catholic  Christian  Instructed,"  published  by  "  The  Cath- 
olic Publication  Society,"  says : 

"  All  those  sins  are  to  be  esteemed  mortal  which  the  word  of  God  represents  to 
us  as  hateful  to  God,  against  which  he  pronounces  a  woe,  or  of  which  it  declares 
that  such  as  do  those  things  shall  not  enter  into  the  kingdom  of  heaven  :  of  these 
we  have  many  instances  (Rom.  1  : 29,  30,  31.  1  Cor.  6  : 9,  10.  Gal.  5  :  19,  20,  21.x 
Eph.  5  :  5.  Apocalypse  21  :  8 ;  and  in  the  Old  Testament,  Is.  v.,  Ezek.  xviii.,  &c.). 
But  though  it  be  very  easy  to  know  that  some  sins  are  mortal,  and  others  but  ven- 
ial, yet  to  pretend  to  be  able  always  perfectly  to  distinguish  which  are  mortal  and 
which  are  not,  is  above  the  reach  of  the  most  able  divines ;  and  therefore  a  pru- 


OFFENSES   AND   PENALTIES.  519 

a  All  mortal  sins  must  be  revealed  to  the  minister  of  religion :  venial 
Bins,  which  do  not  separate  us  from  the  grace  of  God,  and  into  which 
we  frequently  fall,  although,  as  the  experience  of  the  pious  proves, 
proper  and  profitable  to  be  confessed,  may  be  omitted  without  sin,  and 
expiated  by  a  variety  of  other  means." 

The  Roman  Catholic  church,  as  Dr.  Wiseman  says,  "  pro- 
fesses to  be  divinely  authorized  to  exact  interior  assent  to  all 
that  it  teaches,  under  the  penalty  of  being  separated  from  its 
communion  "  (see  Chapter  II.)  ;  in  other  words,  it  claims  the 
right  to  enforce  complete  uniformity  ol  belief  and  practice, 
and  hence  excommunicates  every  one  who  violates  a  command- 
ment of  the  church,  unless  he  makes  the  required  satisfaction 
by  "  doing  penance." 

The  "  General  Catechism  of  the  Christian  Doctrine,"  cited 
in  the  note  on  p.  518,  has  the  following  questions  and  answers : 

[   "  Q.  How  many  are  the  commandments  of  the  Church  ? 

"  A.  The  commandments  of  the  Church  are  chiefly  six,  which  are  : 
"  1st.  To  hear  mass,  and  to  rest  from  servile  works  on  Sundays  and 
Holydays  of  obligation.1 

"  2d.  To  keep  fast  in  Lent,  the  Ember-days,  the  Fridays  in  Advent, 
and  eves  of  certain  Festivals,  and  to  abstain  from  flesh  on  Fridays,  and 
on  other  appointed  days  of  abstinence. 

"  3d.  To  confess  our  sins  to  our  Pastor,  or  other  Priest,  duly  author- 
ized, at  least  once  a  year.2 

"  4th.  To  receive  the  Blessed  Sacrament  at  Easter  or  thereabout.3 
"  5th.  To  contribute  to  the  support  of  our  Pastors.4 

dent  Christian  will  not  easily  pass  over  sins  in  confession,  under  the  pretense  of 
their  being  venial,  unless  he  be  certain  of  it.  And  this  caution  is  more  particu- 
larly necessary  in  certain  cases,  where  persons  being  ashamed  to  confess  their  sins, 
are  willing  to  persuade  themselves  they  are  but  venial ;  for  in  such  cases  it  is  much 
to  be  feared,  lest  their  self-love  should  bias  their  judgment." 

1  On  Holydays,  Fasts,  Festivals,  &c.,  see  Chapter  XVI. ;  on  Mass,  see  Chapter 
XIV.  a  On  Confession,  see  Chapter  XVII. 

8  The  decree  of  the  4th  Lateran  council  about  annual  communion  with  the  an- 
nexed penalty — "  Let  one  living  otherwise  be  prohibited  from  entering  a  church, 
and,  when  he  dies,  let  him  be  deprived  of  Christian  burial " — was  again  promul- 
gated by  the  2d  Plenary  Council  of  Baltimore  in  1866,  at  whose  request  the  Holy 
See  granted  them  the  privilege  of  "  prolonging  the  time  of  the  paschal  communion 
from  the  first  Sunday  of  Lent  to  Trinity  Sunday  inclusive." 

*  See  Chapter  XXL 


520  OFFENSES   AND   PENALTIES. 

"  6th.  Not  to  many  within  certain  degrees  of  kindred ;  nor  pri- 
vately without  witnesses ;  nor  to  solemnize  marriage  at  certain  prohib- 
ited times."  l 

"  Q.  Say  the  seven  deadly  sins  f 

"A.  The  seven  deadly  sins  are;  1.  Pride;  2.  Covetousness ;  3. 
Lust;  4.  Wrath;  5.  Gluttony;  6.  Envy;  7.  Sloth.  The  contrary 
virtues  are;  1.  Humility ;  2.  Liberality;  3.  Chastity;  4.  Meekness; 
5.  Temperance  ;  6.  Brotherly  love  ;  7.  Diligence. 

"  Q.  Say  the  six  sins  against  the  Holy  Ghost  ? 

"  A.  1.  Presumption  of  God's  mercy ;  2.  Despair  ;  3.  Impugning  the 
known  truth ;  4.  Envy  at  another's  spiritual  good  ;  5.  Obstinacy  in 
sin ;  6.  Final  impenitence,  are  the  six  sins  against  the  Holy  Ghost. 

"  Q.  Say  the  four  sins  that  cry  to  heaven  for  vengeance  f 

"A.  1 .  Wilful  murder ;  2.  Sodomy ;  3.  Oppression  of  the  poor ; 
4.  Defrauding  laborers  of  their  wages,  are  the  four  sins  crying  to 
heaven  for  vengeance. 

"  Q.  Say  the  nine  ways  of  being  accessory  to  another  person's  sins  ? 

"  A.  One  may  be  accessory  to  another  person's  sin  :  1.  By  Counsel ; 
2.  By  Command  ;  3.  By  Consent ;  4.  By  Provocation  ;  5.  By  Praise 
or  Flattery ;  G.  By  Concealment ;  7.  By  Partaking ;  8.  By  Silence ; 
9.  By  Defending  ill-done  things." 

But  the  preceding  do  not  make  up  the  whole  catalogue  of 
mortal  sins.  The  following  sentences  from  a  pastoral  letter, 
issued  in  February,  1856,  by  Rt.  Rev.  Armand  Francis  Mary 
de  Charbonnel,  then  (and  until  1859)  bishop  of  Toronto  in 
Canada,  are  given  in  the  appendix  to  the  7th  Annual  Report 
of  the  American  and  Foreign  Christian  Union,  and  are  un- 
doubtedly authentic : 

"  Parents  and  guardians  are  guilty  of  mortal  sin  if  their  children 
about  7  years  old  do  not  know  the  Apostles'  Creed,  the  Lord's  Prayer, 
the  Commandments,  the  manner  of  hearing  Mass  and  of  making  their 
Confession  with  sincerity  and  contrition. 

"  Catholic  electors  in  this  country,  who  do  not  use  their  electoral 
power  in  behalf  of  separate  schools,  are  also  guilty  of  mortal  sin. 
Likewise  parents  not  making  the  sacrifices  necessary  to  secure  such 
schools,  or  sending  their  children  to  mixed  schools. 

, -s-t 

l  See  Chapter  XIV. 


OFFENSES   AND   PENALTIES.  521 

*  Moreover  the  Confessor  who  would  give  absolution  to  such  parents, 
electors,  or   legislators  [see    Chapter    XXIII.]    as  support    mixed 
schools  to  the  prejudice  of  separate  schools,  would  be  guilty  of  a  mortal 
sin. 

"  It  is  a  gross  and  very  common  error  to  believe  that  to  drink  in 
violation  of  one's  pledge  is  a  sin  in  itself.  To  drink  beyond  measure 
is  a  mortal  or  venial  sin  of  intemperance  according  to  the  degree  of 
drunkenness ;  but  to  drink  with  moderation,  though  in  violation  of 
one's  pledge,  is  not  a  sin  unless  the  pledge  has  been  taken  with  an  ob- 
ligatory intention,  or  by  way  of  a  vow  or  oath ;  which  should  never 
be  done  without  a  spiritual  father's  advice." 

There  are  some  offenses,  commonly  called  "  reserved  cases," 
for  which  none  but  the  pope  can  grant  absolution  j1  and  hence 
on  Thursday  and  Friday  of  Holy  Week,  a  cardinal,  armed  with 
the  delegated  powers  of  the  pope,  and  known  as  the  "  grand 
penitentiary,"  sits  at  St.  Peter's  to  receive  confessions  of  such 
crimes,  and  to  absolve  from  them.  Among  these  "  reserved 
cases  "  are — "  the  cases  of  those  who  falsely  before  ecclesiasti- 
cal judges  charge  innocent  priests  with  solicitation,  or  wickedly 
procure  that  to  be  done  by  others ;  "  "  the  case  of  those  confes- 
sors who  have  dared  to  absolve  an  accomplice  in  foul  crime  ;  "J 
the  case  of  those  mothers  who  are  the  cause  of  their  children's 
not  receiving  baptism  ;s  and  "  the  more  weighty  causes  and 
crimes.'  "* 

According  to  the  Roman  Pontifical, 

"  Excommunication  is  threefold,  to  wit,  minor,  major,  and  anathema. 
The  minor  excommunication  is  occasioned  by  participation  only  with 
an  excommunicate,  and  from  such  a  simple  priest  can  absolve  without 

1  The  Bishop  may  also,  according  to  the  "  2d  Plenary  council  of  Baltimore,"  with- 
draw certain  crimes  from  the  jurisdiction  of  priests  and  reserve  them  for  his  own 
hearing  and  adjudication. 

*  "  Instruction  of  the  Holy  Roman  and  Universal  Inquisition,"  in  the  appendix 
to  the  Acts  and  Decrees  of  the  2d  Plenary  Council  of  Baltimore. 

i  Collot's  Catechism,  cited  on  p.  518,  note. 

«  Council  of  Trent,  in  the  decree  on  penance.  The  decree  does  not  enumerate 
these  "  more  weighty  causes  and  crimes." 


622  OFFENSES  AND   PENALTIES. 

the  precaution  of  an  oath ;  but  in  such  a  case  let  the  excommunicate 
confess  to  his  own  priest,  saying:  '  I  confess  to  God,  and  to  thee  (N.) 
that  I  am  an  excommunicate  because  I  participated  with  (such  an)  ex- 
communicate in  prayer,  (or)  conversation,  (or)  drinking,  (or)  eating  with 
him.'  The  priest  absolving  him,  speaks  in  words  of  this  sort :  '  By 
the  authority  of  Almighty  God,  granted  to  me,  I  absolve  thee  from 
the  bond  of  this  excommunication,  which  thou  hast  confessed ; 
and  from  any  other  like  it  (if  thou  art  held  by  any),  so  far  as  I  can, 
and  ought ;  and  I  restore  thee  to  the  sacraments  of  the  church.  In 
the  name  of  the  Father  (sign  of  the  cross),  and  of  the  Son  (sign  of  the 
cross),  and  of  the  Holy  (sign  of  the  cross)  Spirit.' 

"  But  the  major  excommunication,  which  a  bishop  promulgates  by 
reading  through  a  written  sentence,  is  brought  out  thus  :  '  Since  I,  N., 
have,  to  show  clearly  the  wickedness,  lawfully  admonished  (such  a  one) 
for  the  first,  second,  third,  and  fourth  time,  to  do,  (or)  not  to  do 
(such  a  thing)  ;  but  he  has  disdained  to  fulfill  a  command  of  this  sort, 
because  obedience  would  seem  to  be  of  no  advantage  to  the  humble,  if 
contempt  was  not  harmful  to  the  contumacious  :  Therefore  by  the  au- 
thority of  Almighty  God,  Father,  Son,  and  Holy  Spirit,  and  of  the 
blessed  apostles  Peter  and  Paul,  and  of  all  the  saints,  his  own  obsti- 
nacy demanding  it,  I  excommunicate  him  in  writing ;  and  I  denounce 
him  as  one  to  be  shunned  until  he  shall  have  fulfilled  what  is  com- 
manded, that  his  spirit  may  be  saved  in  the  day  of  judgment.'  " 

The  absolution  from  the  major  excommunication  is  more  for- 
mal, requiring  the  excommunicate  to  take  an  oath  of  obedience, 
to  appear,  stripped  to  his  shirt,  before  the  bishop  for  the  pur- 
pose of  being  reconciled  to  the  church,  to  make  suitable  satis- 
faction, <fec. 

The  anathema,  or  solemn  excommunication  for  greater 
crimes — which  is  pronounced  by  the  bishop  arrayed  in  his 
amice  and  stole  and  purple  cope  and  mitre,  and  assisted  by  12 
surpliced  priests,  while  the  bishop  and  priests  all  hold  burning 
candles  in  their  hands,  and  the  bishop  sits  on  a  faldstool  before 
the  high  altar  or  in  some  other  public  place — runs  thus,  ac- 
cording to  the  Roman  Pontifical  of  1868  : 

« «  Because  N.,  at  the  suggestion  of  the  devil,  disregarding  through 
apostasy  the  Christian  promise  which  he  made  in  baptism,  does  not 


OFFENSES  AND  PENALTIES.  528 

fear  to  lay  waste  the  Church  of  God,  to  plunder  the  Church's  goods, 
and  violently  to  oppress  Christ's  poor ;  therefore  we,  anxious,  lest  he 
perish  through  pastoral  neglect,  for  which  we  may  have  to  give  account 
at  the  tremendous  judgment  before  the  Chief  Shepherd  our  Lord  Jesus 
Christ,  according  to  the  terrible  threat  which  our  Lord  himself  utters : 
If  thou  tha.lt  not  have  announced  to  the  unrighteous  his  unrighteous- 
ness, his  blood  will  I  require  at  thy  hand  ;  we  admonish  him  canoni- 
cally,  for  the  first,  second,  third,  and  also  the  fourth  time  to  convince 
him  of  his  wickedness,  inviting  him  to  amendment,  satisfaction,  and 
penance,  and  taking  hold  of  him  with  paternal  affection.  But  he  him- 
self, Oh  sorrow  !  spurning  wholesome  admonitions,  puffed  up  with  a 
spirit  of  pride,  disdains  to  make  satisfaction  to  the  Church  of  God, 
•which  he  has  injured.  Well  are  we  informed  by  the  teachings  of  the 
Lord  and  of  his  apostles,  what  we  ought  to  do  in  respect  to  prevari- 
cators of  this  sort.  For  the  Lord  says  :  If  thy  hand  or  thy  foot  cause 
thee  to  offend,  cut  it  off,  and  cast  it  from  thee.  And  the  apostle  says: 
Take  away  the  evil  one  from  among  you.  And  again  :  If  he,  who  is 
called  a  brother,  is  a  fornicator,  or  covetous,  or  a  server  of  idols,  or  a 
railer,  or  a  drunkard,  or  an  extortioner,  with  such  a  one  not  so  much 
as  to  eat.  And  John,  best-beloved  disciple  of  Christ,  forbids  to  salute 
such  an  impious  man,  saying :  Receive  him  not  into  the  house,  nor  say 
to  him,  God  save  you.  For  he  that  saith  to  him,  God  save  you,  com- 
municateth  with  his  wicked  works.  Therefore  fulfilling  the  precepts 
of  the  Lord  and  of  his  apostles,  we  cut  off  from  the  body  of  the  Church 
with  the  sword  of  excommunication  a  rotten  limb,  that  can  not  be  heal- 
ed, that  does  not  bear  medicine,  lest  the  remaining  limbs  of  the  body  be 
infected  with  so  deadly  a  disease  as  with  poison.  Therefore  because  he 
has  despised  our  admonitions  and  frequent  exhortations,  because,  having 
been  for  the  third  time,  according  to  the  Lord's  precept,  called,  he  has 
disdained  to  come  to  amendment  and  penance,  because  he  has  neither 
considered  his  own  fault,  nor  confessed  it,  nor  by  sending  an  embassy 
alleged  any  excuse,  nor  asked  forgiveness,  but,  the  devil  hardening  his 
heart,  perseveres  in  the  wickedness  begun,  as  the  apostle  says  :  Ac- 
cording to  his  own  hardness  and  impenitent  heart  lie  treasures  up  to 
himself  wrath  against  the  day  of  wrath :  therefore,  by  the  judgment  of 
Almighty  God^  Father,  and  Son,  and  Holy  Spirit,  and  of  blessed 
Peter  the  prince  of  the  apostles,  and  of  all  the  Saints,  also  by  the  au- 
thority of  our  own  mediocrity,  and  by  the  power,  divinely  placed  in  us, 


524  OFFENSES   AND  PENALTIES. 

of  binding  and  loosing  in  heaven  and  in  earth,  we  do  separate  him, 
with  all  his  accomplices  and  favorers,  from  the  perception  of  the  pre- 
cious Body  and  Blood  of  the  Lord,  and  from  the  fellowship  of  all 
Christians,  and  we  exclude  him  from  the  limits  of  holy  mother  Church 
in  heaven  and  in  earth,  and  we  pronounce  him  to  be  excommunicated 
and  anathematized  ;  and  we  adjudge  him  condemned  with  the  devil 
and  his  angels  and  all  the  reprobate  to  eternal  fire  t  until  he  may  re- 
cover himself  from  the  snares  of  the  devil,  and  return  to  amendment 
and  penance,  and  make  satisfaction  to  the  Church,  which  he  has  injured : 
delivering  him  to  Satan  for  the  destruction  of  the  flesh,  that  the  spirit 
may  be  saved  in  the  day  of  judgment.' 

"  And  all  answer, '  Be  it  done,  be  it  done,  be  it  done.' " 
"  When  this  is  done,  both  the  pontiff  and  the  priests  ought  to 
throw  down  to  the  ground  the  burning  candles  which  they  hold  in  their 
hands.  Then  let  a  letter  be  sent  to  the  priests  through  the  parishes, 
and  also  to  neighboring  bishops,  containing  the  excommunicate's 
name  and  the  cause  of  excommunication." 

The  absolution  from  the  anathema  and  the  reconciliation 
are  similar  to  those  following  the  major  excommunication  ;  but, 
like  the  anathema,  require  the  presence  of  the  pontiff  and  12 
priests.  There  are  also  distinct  forms  for  the  public  expul- 
sion from  the  cathedral  church  on  Ash-Wednesday  and  the 
reconciliation  on  Maundy-Thursday,  of  those  on  whom  for 
"  more  weighty  offenses  "  a  solemn  penance  has  been  imposed. 

Closely  connected  with  the  doctrines  respecting  sin  and  pen- 
ance, and  indeed  essential  to  the  enforcement  of  these  and 
other  doctrines,  is  the  doctrine  of  purgatory.  In  its  ex- 
position of  the  5th  article  of  the  creed — "  He  descended  into 
hell"  (see  Chap.  II.),  the  Catechism  of  the  Council  of  Trent 


"  Hell  here  signifies  those  secret  abodes  in  which  are  detained  the 
souls  that  have  not  been  admitted  to  the  regions  of  bliss.  .  . .  These 
abodes  are  not  all  of  the  same  nature,  for  amongst  them  is  that  most 
loathsome  and  dark  prison  in  which  the  souls  of  the  damned  are  buried 
with  the  unclean  spirits,  in  eternal  and  inextinguishable  fire.  This  dread 


OFFENSES  AND   PENALTIES.  525 

abode  is  called  Gehenna,  the  bottomless  pit,  and,  strictly  speaking 
means  hell.  Amongst  them  is  also  the  fire  of  purgatory,  in  which  the 
souls  of  just  men  are  cleansed  by  a  temporary  punishment,  in  order  to 
be  admitted  into  their  eternal  country, '  into  which  nothing  defiled  enter- 
eth.'.  .  .  .  Lastly,  the  third  kind  of  abode  is  that  into  which  the  souls 
of  the  just,  who  died  before  Christ,  were  received,  and  where,  without 
experiencing  any  sort  of  pain,  and  supported  by  the  blessed  hope  of  re- 
demption, they  enjoyed  peaceful  repose.  To  liberate  these  souls,  who, 
in  the  bosom  of  Abraham,  were  expecting  the  Savior,  Christ  the  Lord 
descended  into  hell." 

The  essential  part  of  the  short  decree  of  the  council  of  Trent 
respecting  purgatory  is : 

"  Since  the  Catholic  church,  instructed  by  the  Holy  Spirit,  from  the 
sacred  writings  and  the  ancient  tradition  of  the  fathers,  has  taught  in 
holy  councils,  and  lastly  in  this  ecumenical  synod,  that  there  is  a  purga- 
tory, and  that  the  souls  there  detained  are  helped  by  the  suffrages  of 
the  faithful,  but  especially  by  the  acceptable  sacrifice  of  the  altar  ;  the 
holy  synod  commands  the  bishops  diligently  to  strive  that  the  whole- 
some doctrine  of  purgatory,  handed  down  by  venerable  fathers  and  holy 
councils,  be  believed  by  Christ's  faithful,  held,  taught,  and  every  where 
preached." 

We  add  the  following  from  the  "  General  Catechism,"  quoted 
in  the  note  on  p.  518,  inserting  in  brackets  the  places 
quoted : 

"  Q.  In  what  cases  do  souls  go  to  Purgatory  ? 

"  A.  Souls  go  to  purgatory  when  they  die  in  less  sins,  which  we  call 
venial,  or  when  they  have  not  satisfied  the  justice  of  God  for  former 
transgressions. 

«  Q.  How  do  you  prove  there  is  a  Purgatory  ? 

u  A.  "We  prove  there  is  a  Purgatory,  because  the  Scripture  teaches 
that '  God  will  render  to  every  man  according  to  his  works '  [Rom.  2  : 
6]  ;  and  that '  nothing  defiled  shall  enter  heaven '  [Apocalypse,  or  Rev. 
21:  27]  ;  and  that  some  Christians  'shall  be  saved,  yet  so  as  by  fire ' 
Cl  Cor.  3  :  15];  and  that 'it  is  a  holy  and  wholesome  thought  to  pray 


526  OFFENSES  AND  PENALTIES. 

for  the  dead,  that  they  may  be  loosed  from  their  sins '  [2  Maccabees 
12:  46]." 

Roman  Catholic  theologians,  though  agreed  as  to  the  exis- 
tence of  purgatory,  differ  as  to  its  situation  and  the  nature  of 
its  punishments.  Cardinal  Bellarmin  reckoned  8  variations 
of  opinion  in  respect  to  this.  The  schoolmen  of  the  middle  ages 
maintained — and  this  appears  to  be  the  prevalent  opinion — 
that  the  vast  cavity  in  the  central  region  of  the  earth  is  divided 
into  4  apartments,  namely :  (1.)  hell ;  (2.)  purgatory ;  (3.) 
the  limbo  of  infants  who  died  unbaptized,  and  who  endure  the 
eternal  punishment  of  loss,  but  not  of  sense ;  (4.)  the  limbo  of 
the  fathers,  now  untenanted,  since  Christ  liberated  the  Old 
Testament  saints  who  had  occupied  it  till  his  descent  into  it. 
The  pains  of  purification  in  purgatory  have  been  represented  as 
so  horribly  severe  that  no  sufferings  ever  borne  in  this  world 
can  be  compared  with  them.  How  long  they  continue  is  un- 
known ;  but  the  process  of  cleansing  is  thought  to  be  very 
gradual,  and,  in  some  cases,  not  to  be  completed  till  the  day  of 
judgment.  Rev.  T.  S.  Preston,  chancellor  of  the  archdiocese 
of  New  York,  is  reported  to  have  said  in  a  recent  discourse  : 

u  The  pains  which  souls  suffer  in  purgatory  I  believe  to  be  a  bitter 
feeling  of  loss  and  separation  from  God,  and  a  pain  of  fire,  somewhat 
akin  to  the  fire  of  hell,  but  with  a  purifying  power." 

Bishop  Challoner,  in  his  "  Catholic  Christian  Instructed," 
says: 

"  We  have  the  strongest  grounds  imaginable  from  all  kinds  of  argu- 
ments, from  scripture,  from  perpetual  tradition,  from  the  authority  and 
declaration  of  the  Church  of  God,  and  from  reason." 

A  Protestant  naturally  believes  that  this  bold  declaration 
was  intended  to  make  up  in  positiveness  of  assertion  what  it 
lacks  in  weight  of  argument.  The  Scriptural  argument  which 
is  given  above,  is  certainly  of  no  weight  whatever.  The  free 


OFFENSES   AND  PENALTIES.  527 

and  full  salvation  of  the  Gospel  of  Christ  is  consistent  alike 
with  the  just  punishment  of  unbelievers,  with  the  narrow  escape 
of  some  believers  from  destruction,  and  with  different  degrees 
of  eternal  glory  or  reward  proportioned  to  the  manifested  love1 
and  devotedness  of  different  believers,  and  the  invention  of  a  pur- 
gatory is  sanctioned  by  no  accredited  revelation  of  God.  The 
2d  book  of  the  Maccabees,  on  which  reliance  is  placed,  has  no 
claim  to  be  regarded  as  an  inspired  book  ;  was  never  a  part 
of  the  Hebrew  Old  Testament  ;  was  pronounced  apocryphal  by 
Jerome  (one  of  the  great  fathers  of  the  Church,  and  the  trans- 
lator of  the  Bible  into  Latin ;  see  Chap.  XIII.),  by  popes  Greg- 
ory the  Great  and  Sixtus  V.,  by  cardinals  Hugo,  Ximenes, 
Cajetan,  &c. ;  and  owes  all  its  authority  among  Roman  Catho- 
lics to  the  hasty  and  peremptory  decree  of  the  council  of  Trent 
in  1546,  at  a  session  when  only  about  53  were  present.  The 
doctrine  of  purgatory  is  a  human  invention  (see  Chapter  II.)  ; 
it  is  unscriptural  and  dangerous  ;  it  represents  the  atonement 
of  Christ  and  the  influence  of  the  Holy  Spirit  as  insufficient  for 
the  salvation  of  ordinary  Christians  ;  it  encourages  the  com- 
mission of  sin  and  the  delay  of  repentance  with  the  hope  of 
purification  after  death  ;  with  its  connected  doctrines  of  con- 
fession and  absolution,  of  offenses  and  penalties,  it  places  the 
penitent  in  the  power  of  the  confessor,  and  makes  the  priest  the 
ruler  of  heaven  and  earth  and  hell.  Let  it  be  remembered  that 
the  priest  is  the  sole  judge  of  offenses  and  penalties  at  the  tri- 
bunal of  penance  ;  that  he  will  decide  a  particular  theft  or 
breach  of  chastity  or  act  of  treason  to  be  venial,  and  the  read- 
ing of  the  Bible2  or  a  doubt  about  the  immaculate  conception 

1 "  Faith  which  worketh  by  love  "  (Gal.  5 :  6). 

1  Cases  like  this  are  well  authenticated.  A  poor  girl,  perhaps  living  in  a  Prot- 
estant family,  hears  the  Bible  read,  and  reads  a  few  verses  in  the  Gos- 
pel of  John ;  she  is  delighted  to  hear  and  to  read  of  Jesns  and  of  his  sal- 
vation ;  but  she  goes  to  confession  and  tells  the  priest  what  she  has  done  ; 
he  in  a  rage  calls  the  book  she  has  read  "  a  wicked  book,"  "  an  accursed 
book ;  "  she  must  never  dare  to  read  it  again  ;  she  must  never  dare  to  be  present  at 
Protestant  worship  in  the  family  or  elsewhere  ;  she  must  fast  many  times  and  say 
many  Pater-nosters ;  hell  and  purgatory  are  before  her ;  let  her  do  penance  and 
beware  I 


528  OFFENSES  AND  PENALTIES. 

or  the  eating  of  a  mouthful  of  meat  on  Friday  to  be  a  mortal 
sin  ;  that  while  he  claims  the  power  to  grant  absolution  for  all 
sins,  both  venial  and  mortal,  and  teaches  that  there  is  no  sal- 
vation out  of  the  Church,  he  threatens  with  excommunication 
and  purgatory  and  hell  those  who  do  not  confess  to  him  all 
their  sins  or  do  not  accept  the  penances  which  he  prescribes. 
Surely  here  is  machinery  that  may  and  does  enslave  and  crush 
and  ruin  souls. 


CHAPTER    XIX. 

INDULGENCES. 

The  Council  of  Trent  passed  the  following  decree  in  respect 
to  indulgences : 

"  Since  the  power  of  bestowing  indulgences  was  granted  by  Christ 
to  the  church,  and  the  power  of  this  sort,  divinely  given  her,  she  has 
used  even  from  the  most  ancient  times ;  the  holy  synod  teaches  and 
enjoins  that  the  use  of  indulgences,  especially  salutary  to  Christian 
people,  and  approved  by  the  authority  of  holy  councils,  is  to  be  retained 
in  the  church ;  and  it  anathematizes  those,  who  either  assert  that  they 
are  useless,  or  deny  that  the  power  of  granting  them  is  in  the  church. 
Nevertheless,  it  desires  that  moderation,  according  to  the  old  and  ap- 
proved custom  in  the  church,  be  shown  in  granting  them,  lest  by  too 
great  facility  ecclesiastical  discipline  be  weakened.  But  desiring  the 
amendment  and  correction  of  the  abuses  which  have  crept  in  among 
them,  and  by  reason  of  which  this  honorable  name  of  indulgences  is 
blasphemed  by  heretics,  it  determines  generally  by  the  present  decree 
that  all  improper  gains  for  obtaining  these,  whence  has  flowed  the 
principal  cause  of  abuses  among  Christian  people,  are  to  be  altogether 
abolished.  But  since  the  other  abuses,  which  have  arisen  from  super- 
stition, ignorance,  irreverence,  or  other  source  in  any  way  whatever, 
cannot  conveniently,  on  account  of  the  multiplied  corruptions  of  the 
places  and  provinces  in  which  these  are  committed,  be  specially  pro- 
hibited ;  it  commands  all  bishops,  that  each  diligently  collect  the  abuses 
of  this  sort  belonging  to  his  own  church,  and  report  them  in  the  first 
provincial  synod :  that  after  they  are  examined  and  the  opinion  of  other 
bishops  is  obtained,  they  may  be  at  once  referred  to  the  supreme 
Roman  pontiff,  by  whose  authority  and  prudence  may  be  determined 
what  is  expedient  for  the  whole  church ;  that  thus  the  gift  of  holy  in- 
34 


530  INDULGENCES. 

diligences  may  be  dispensed  to  the  faithful  piously,  solemnly,  and  un- 
corruptly." 

It  will  be  noticed  that  the  Council  of  Trent  does  not  define 
the  nature,  or  the  benefit,  or  the  proper  use  of  indulgences ;  nor 
does  it  specify  any  improper  use  ;  though  it  curses  those  who 
pronounce  them  useless,  or  dispute  the  right  to  grant  them. 

Pope  Leo  X.  had  explained  the  doctrine  of  indulgences  thus, 
as  translated  by  Mr.  Cramp : 

"  The  Roman  church,  whom  other  churches  are  bound  to  follow  as 
their  mother,  hath  taught  that  the  Roman  pontiff,  the  successor  of 
Peter  in  regard  to  the  keys,  and  the  vicar  of  Jesus  Christ  upon  earth 
possessing  the  power  of  the  keys,1  by  which  power  all  hindrances  are  re- 
moved out  of  the  way  of  the  faithful, — that  is  to  say,  the  guilt  of  actual 
sins  by  the  sacrament  of  penance — and  the  temporal  punishment  due 
for  those  sins,  according  to  the  divine  justice,  by  ecclesiastical 
indulgence  ;  that  the  Roman  pontiff  may,  for  reasonable  causes,  by  his 
apostolic  authority  grant  indulgences,  out  of  the  superabundant  merits 
of  Christ  and  the  saints,  to  the  faithful  who  are  united  to  Christ  by 
charity,  as  well  for  the  living  as  for  the  dead ;  and  that  in  thus  dis- 
pensing the  treasure  of  the  merits  of  Jesus  Christ  and  the  saints,  he 
either  confers  the  indulgence  by  the  method  of  absolution,  or  transfers 
it  by  the  method  of  suffrage.  Wherefore  all  persons,  whether  living 
or  dead,  who  really  obtain  any  indulgences  of  this  kind,  are  delivered 
from  so  much  temporal  punishment,  due  according  to  divine  justice  for 
their  actual  sins,  as  is  equivalent  to  the  value  of  the  indulgence 
bestowed  and  received." 

Bishop  Challoner,  in  his  "  Catholic  Christian  Instructed," 
defines  an  indulgence  thus : 

"  An  indulgence  is  simply  a  remission,  or  mitigation,  of  those  tem- 
poral punishments,  which  the  sinner  still  owes  to  the  eternal  justice, 
even  after  the  forgiveness  of  the  guilt  of  his  offense." 

Archbishop  Butler's  Catechism  says  of  an  indulgence — 
"  It  releases  from  canonical  penances,  enjoined  by  the  church  on 
J-  See,  on  this  power  of  the  keys,  &c.,  Chapters  II.,  XVII.,  and  XVIII. 


INDULGENCES.  531 

penitents,  for  certain  sins It  also  remits  the  temporary  punish- 
ments, with  which  God  often  visits  our  sins,  and  which  must  be  suffered 
in  this  life,  or  in  the  next ;  unless  canceled  by  indulgences,  by  acts  of 
penance,  or  other  good  works." 

Collet's  Catechism  devotes  3  pages  to  its  section  on  in- 
dulgences. 

It  distinguishes  indulgences  as  partial  or  plenary ;  defines  a  plenary 
indulgence  as  u  that  which  remits  all  the  temporal  punishment  due  for 
sin,"  while  a  partial  indulgence  remits  only  a  part  of  this  punishment ; 
and  reckons  3  sorts  of  plenary  indulgences,  viz :  (1.)  The  "jubilee,"* 
which  now  occurs  every  25  years  (formerly,  once  in  100 — then  50 — 
then  33  years),  and  usually  brings  with  it  the  three  privileges,  that 
then  one  may  choose  his  confessor  at  will,  that  the  confessor  may  then 
absolve  reserved  cases  and  censures,  and  that  he  may  also  change  his 
vows,  except  those  of  religion  and  chastity  ;  (2.)  That  given  under  the 
form  of  jubilee,  as  on  a  pope's  accession,  or  other  important  occasion ; 
(3.)  The  simple  plenary  indulgence,  which  is  granted  only  to  certain 
persons  in  certain  places,  as  to  confraternities,  &c.  The  pope  may 
grant  indulgences  unrestrictedly ;  bishops  may  also  grant  indulgences 
for  a  year  at  the  dedication  of  a  church,  and  40  days  on  other 
occasions.  The  conditions  of  gaining  indulgences  are  defined  to  be — 
(1.)  To  be  tnily  penitent ;  (2.)  To  fulfill  the  conditions  prescribed  by 
the  church.  The  final  question  and  answer  are : 

"  Q.  In  what  state  is  a  person  who  has  truly  gained  the  jubilee? 

"  A.  In  the  same  state  in  which  he  was  after  baptism :  in  the  state 
of  grace,  without  spot  or  stain,  and  with  the  same  rights." 

The  following  brief  of  indulgence  is  published  in  SadlierV 
Catholic  Directory  for  1870  and  1871 : 

«ST.  PATRICK'S  DAY. 

"  Most  Holy  Father : 

James  Frederic,  Bishop  of  Philadelphia,  most  humbly  begs  that 
Your  Holiness  would  deign  to  grant  to  all  the  faithful  of  his  Diocese 
who,  having  duly  confessed  and  worthily  approached  the  Holy  Sacra- 
ment of  the  Eucharist,  on  the  FEAST  OF  ST.  PATRICK,  OK  WITHIN 
ITS  OCTAVE,  shall  visit  their  respective  churches,  a  Plenary  Indulgence, 


532  INDULGENCES. 

which  may  be  gained  every  year,  and  which  may  also  be  applied  hi 
suffrage1  of  the  souls  in  Purgatory. 

Et,  &c.,  &c. 

"  From  an  audience  of  the  Most  Holy  Father,  had  on  the  15th  day 
of  June,  1862,  our  Most  Holy  Father  Pius  IX.,  by  the  Grace  of  God, 
Pope,  the  case  having  been  laid  before  him  by  me,  the  undersigned, 
Secretary  of  the  Sacred  Congregation  for  the  Propagation  of  the 
Faith,  out  of  his  goodness,  graciously  condescended  to  our  request,  on 
condition  of  praying  according  to  the  intention  of  the  Supreme 
Pontiff. 

"  At  Rome,  in  the  House  of  the  aforesaid  Congregation,  on  the  day 
and  year  above  mentioned. 

H.   CAPALTI,  Secretary." 

The  following,  translated  from  the  original  Italian,  repre- 
sents, as  nearly  as  possible  in  English,  an  indulgence  sold  at 
Palermo,  in  Sicily,  and  engraved  in  fac-simile  in  Sir  Culling 
Eardley  Smith's  "  Romanism  of  Italy."  The  apostles  Peter  and 
Paul  ornament  the  upper  left-hand  corner,  and  the  arms  of 
Gregory  XVI.  are  on  the  corner  opposite.  Below  are  the  Pa- 
pal Commissioner's  arms  on  the  right,  and  the  impression  of 
a  cross  on  the  left,  with  the  Commissioner's  signature  (here, 
for  want  of  room,  printed  perpendicularly  instead  of  horizon- 
tally) between  them. 

1  "  Suffrage  "  here  denotes  favor,  aid,  or  assistance.  It  is  also  used,  as  in  the 
creed  of  pope  Pius  IV.,  to  denote  "  the  expression  of  assent  on  the  part  of  a  con- 
gregation to  a  petition  as  uttered  by  a  minister ;  united  response  or  prayer  " 
(Webster's  Dictionary). 


INDULGENCES. 

"MDCCCXXXXIV. 


533 


"BULL    OF   THE   MOST    HOLT    CROSS, 

By  which  the  Supreme  Pontiff  Gregory  XVI. 

granted  Plenary  Indulgence  to  the  deceased  faithful 

For  the  year  1844. 


GREGORY   XVI. 


"  The  Holy  Job,  to  express  the  ingratitude  of  his  friends  who  aban- 
doned him  in  his  misfortunes,  thus  with  energetic  expressions  mani- 
fested his  feeling :  '  My  brethren  have  passed  by  me,  as  the  torrent 
that  passeth  swiftly  in  the  valleys  '  (Job  6  : 15).  The  unhappy  souls 
that  dwell  in  purgatory,  knowing  that  God  has  placed  their  pardon  in 
the  hands  of  the  faithful,  and  that  the  completion  of  their  happiness 
in  a  certain  way  depends  on  them,  wait  with  holy  impatience  for  offices 
of  such  great  moment  to  be  rendered  to  them  ;  but  seeing,  that  so  far 
from  being  touched  by  the  pains  which  they  suffer,  they  maintain  an. 
insensibility  quite  contrary  to  Christian  charity,  they  bitterly  exclaim, 
like  Holy  Job,  '  Our  brethren  have  passed  by  us.'  Wherefore  our  Holy 
Father,  moved  by  pastoral  zeal  for  those  souls,  exhorts  you,  O  faith- 
ful, to  cooperate  for  the  alleviation  of  their  pains  by  the  indulgences 
which  he  concedes  to  you. 

"  And  to  you,  D.  Antonino  di  Natalt,  who  have  given  .the  wonted 
pious  alms  fixed  by  us,  Ferdinando  M.  Cardinal  Pignatelli,  Arch- 
bishop of  Palermo,  General  Apostolic  Commissioner  of  the  Holy 
Cross,  for  the  soul  of  Luciano  di  Hatcde,  and  have  received  this  Holy 
Bull :  to  you  is  confirmed  the  above  Indulgence, 

"  Given  in  Palermo,  6  September,  1843. 


634 


INDULGENCES. 
"IV. 


In  1853,  "  Monsignor  (=  my  Lord)  Gaetano  Bedini,  Arch- 
bishop of  Thebes,  Apostolic  Nuncio,"  came  to  the  United 
States  and  was  received  with  great  honor  as  a  special  repre- 
sentative of  pope  Pius  IX.  (see  Chap.  VII.).  While  in  this 
country  he  is  reputed  to  have  sold  numerous  indulgences  to 
different  classes  of  people,  one  of  which,  printed  in  Italian 
and  highly  prized  by  its  owner  in  New  York  city,  was  copied 
by  an  Italian  Christian,  translated,  and  published  in  1854  as 
authentic  in  the  American  and  Foreign  Christian  Union,  then 
edited  by  Rev.  Robert  Baird,  D.  D.,  and  Rev.  E.  R.  Fairchild, 
D.  D.  The  translation  is  as  follows : 

"  Copy  of  a  Prayer  found  in  the  Tomb  of  our  Lord  Jesus  Christ  in 
Jerusalem,  and  preserved  by  His  Holiness,  and  by  Charles  V.  in  their 
oratories,  in  silver  cases.  fChiavari,  Printed  by  Botto. 

"  St.  Elizabeth,  Queen  of  Hungary,  St.  Matilda  and  St.  Bridget, 
desiring  to  know  certain  things  relating  to  the  sufferings  of  Jesus 
Christ,  made  a  special  prayer,  to  whom  Jesus  Christ  appeared,  and 
spoke  as  follows : 

"  My  beloved  handmaids,  know  ye,  that  the  armed  soldiers  were 
in  number  125.  Those  who  led  me  bound,  were  33.  The  ex- 
ecutioners of  justice  were  33.  Blows  inflicted  on  my  head,  30. 
When  taken  prisoner  in  the  garden,  to  take  me  to  the  ground, 


INDULGENCES.  535 

they  gave  me  105  kicks.  They  struck  my  head  and  breast  with 
their  hands  168;  on  the  shoulders,  80.  I  was  dragged  with  cords 
and  by  my  hair  23  times ;  spit  in  the  face  30  times.  Beaten  with 
6666  blows.  On  the  body  100  wounds ;  on  the  head  100.  They 
gave  me  a  mortal  bruise.  On  the  cross  I  was  hung  up  by  the  hair 
2  hours  at  a  time.  I  gave  129  sighs.  I  was  dragged  and  drawn  by 
the  beard  23  times.  Punctures  by  the  thorns  on  my  head,  100.  Mor- 
tal wounds  by  thorns  on  the  forehead,  3.  Wounds  made  by  the  sol- 
diers, who  conducted  me,  308.  By  those  who  guarded  me,  3.  The 
drops  of  blood  shed  by  me,  4380. 

"  Whoever  daily  recites  3  Paters  and  3  Aves  is  granted,  by  Pius 
IX.,  One  Hundred  years  of  Indulgence,  corresponding  with  the  number 
of  drops  of  blood  which  I  shed  ;  and  if  he  lives  like  a  good  Christian, 
he  grants  him  five  graces,  viz.: 

"  1st.  Plenary  indulgence  and  the  remission  of  all  his  sins. 

"  2d.  He  shall  be  freed  from  the  pains  of  purgatory. 

u  3d.  If  he  dies  before  reaching  the  age  of  12  years,  he  shall  be  as 
if  he  had  reached  that  age. 

"  4th.  He  shall  be  as  if  he  were  a  martyr,  and  had  shed  his  blood 
for  the  faith. 

"  5th.  I  will  come  from  heaven  to  earth  for  his  soul,  and  for  the 
souls  of  his  relations,  to  the  4th  generation. 

"  He  who  carries  this  prayer  with  him  shall  not  die  under  condem- 
nation, nor  a  bad  death,  nor  by  sudden  death ;  he  shall  be  safe  from 
contagion,  from  plagues,  from  arrow-shots  ;  and  shall  not  die  without 
confession  ;  he  shall  be  safe  from  his  enemies,  from  the  power  of  jus- 
tice and  from  all  malevolent  men  and  false  witnesses. 

44  Women  whom — [This  promise  is  so  indelicate  and  ridiculous,  that 
the  editors  of  the  A.  &  F.  C.  U.  suppress  it] 

u  In  houses  where  this  prayer  is  kept  there  shall  be  no  treachery, 
nor  other  evil  things  ;  and  40  days  before  death  the  inhabitant  shall 
see  the  Blessed  Virgin  Mary. 

"  A  certain  captain,  while  in  his  travels,  saw  a  head  which  had  been 
cut  off  from  its  body.  The  head  spoke  and  said :  '  As  you  are  going 
to  Barcelona,  O  traveler,  bring  me  a  confessor,  that  he  may  confess 
me.  It  is  3  days  since  I  was  killed  by  robbers,  and  I  cannot  die  until 
I  have  been  confessed.'  When  a  confessor  was  brought  by  the  cap- 
tain, the  head  being  alive,  confessed,  and  soon  after  expired,  when  this 
prayer  was  found  on  its  back. 


536  INDULGENCES. 

"  Now  then  recite  3  Paters  and  3  Aves,  for  the  blessed  souls  [in 
Purgatory],  and  they  may  be  applied  to  the  soul  nearest  your  heart." 

In  1517,  the  Dominican  friar  John  Tetzel  proclaimed  in 
Germany  the  indulgence  which  pope  Leo  X.  had  issued  to 
promote  the  building  of  St.  Peter's,  and  by  the  authority  of 
his  superiors  published  "  full  remission  of  all  sins,"  both  for 
the  living  ond  for  souls  in  purgatory,  as  granted  by  the  apos- 
tolic bull  to  those  who  purchased  his  documents.  It  was  his 
traffic  in  indulgences  that  roused  the  indignation  of  Luther  and 
thus  became  the  occasion  of  the  Reformation  in  Germany. 
D'Aubignd  thus  translates  some  of  Tetzel's  declarations  to  the 
multitudes  that  thronged  round  him  and  his  chest  for  receiving 
the  indulgence-money  : 

"  Come  and  I  will  give  you  letters,  all  properly  sealed,  by  which 
even  the  sins  you  intend  to  commit  may  be  pardoned.  ...  I  would  not 
change  my  privileges  for  those  of  St.  Peter  in  heaven  ;  for  I  have 
saved  more  souls  by  my  indulgences  than  the  apostle  by  his  sermons. 

.  .  .  There  is  no  sin   so  great  that  an  indulgence  can  not  remit 

Indulgences  avail  not  only  for  the  living,  but  for  the  dead.  ...  At 
the  very  instant  that  the  money  rattles  at  the  bottom  of  the  chest,  the 
soul  escapes  from  purgatory,  and  flies  liberated  to  heaven." 

D'Aubigne*  thus  translates  one  of  Tetzel's  letters  of  absolution : 
"  May  our  Lord  Jesus  Christ  have  pity  on  thee,  N.  N.,  and  absolve 
thee  by  the  merits  of  his  most  holy  passion !  And  I,  in  virtue  of  the 
apostolical  power  that  has  been  confided  to  me,  absolve  thee  from  all 
ecclesiastical  censures,  judgments,  and  penalties,  which  thou  mayst 
have  incurred ;  moreover,  from  all  excesses,  sins,  and  crimes  that  thou 
mayst  have  committed,  however  great  and  enormous  they  may  be,  and 
from  whatsoever  cause,  were  they  even  reserved  for  our  most  holy 
father  the  pope  and  for  the  apostolic  see.  I  blot  out  all  the  stains  of 
inability  and  all  marks  of  infamy  that  thou  mayst  have  drawn  upon 
thyself  on  this  occasion.  I  remit  the  penalties  that  thou  shouldst 
have  endured  in  purgatory.  I  restore  thee  anew  to  participation  in 
the  sacraments  of  the  church.  I  incorporate  thee  afresh  in  the  com- 
munion of  saints,  and  reestablish  thee  in  the  purity  and  innocence 
which  thou  hadst  at  thy  baptism.  So  that  in  the  hour  of  death,  the 
gate  by  which  sinners  enter  the  place  of  torments  and  punishment 
shall  be  closed  against  thee,  and,  on  the  contrary,  the  gate  leading  to 


INDULGENCES. 


53T 


the  paradise  of  joy  shall  be  open.  And  if  thou  shouldst  not  die  for  long 
years,  this  grace  will  remain  unalterable  until  thy  last  hour  shall  arrive. 
"  In  the  name  of  the  Father,  Son,  and  Holy  Ghost.  Amen. 
"  Friar  John  Tetzel,  commissary,  has  signed  this  with  his  own  hand." 
The  scapulars  are  described  in  Chapter  XIV.  Many  graces 
and  indulgences  are  attached  to  these.  The  members  of  the 
Confraternity  of  the  Scapular  of  our  Lady  of 
Mount  Carmel,  for  example,  have,  besides 
the  shorter  purgatory  and  divers  other  bene- 
fits, a  number  of  plenary  and  partial  indul- 
gences, which  are  fully  enumerated  in  "  The 
Golden  Book  of  the  Confraternities,"  pub- 
lished by  T.  W.  Strong,  New  York,  with  the 
approbation  of  the  late  archbishop  Hughes. 
It  may  suffice  to  quote  the  plenary  indul- 
gences, with  the  names  of  the  popes  grant- 
ing them : 

"  A  plenary  indulgence  is  granted  to  the  mem- 
bers of  the  Holy  Scapular  of  Mount  Carmel :—      SCAPULAR  OF  MOUNT 

CARMEL. 

"  1st.  Oil  the  day  of  admission  into   the  Con- 
fraternity of  the  Scapular. — (Paul  V.) 

"2d.  On  the  festival  of  our  Lady  of  Mount  Carmel,  July  16th,  or 
on  any  day  during  the  Octave. — (Paul  V.,  Benedict  XIV.) 

"  3d.  On  the  day  in  each  month  on  which  there  is  a  procession  in 
honor  of  the  Blessed  Virgin,  for  all  who  assist  at  the  procession. 

"  If  it  be  impossible  for  them  to  attend,  it  will  suffice  for  them  to  visit  the  church 
of  the  Confraternity  ;  or,  if  that  cannot  be  done,  to  recite  the  Little  Office  of  our 
Lady,  or  the  Lord's  Prayer  and  Hail  Mary  50  times,  with  an  act  of  contrition,  and 
a  resolution  to  confess  and  communicate  as  soon  as  it  can  conveniently  be  done. — 
(Paul  V.,  Clement  X.) 

"  4th.  At  the  hour  of  death  for  those  who  devoutly  pronounce,  or  at 
least  say  in  their  hearts,  the  holy  name  of  Jesus. — (Paul  V.) 

"  5th.  Every  time  that  other  confraternities  have  a  plenary  indul- 
gence.—(Sixtus  IV.,  Clement  VII.) 

"  6th.  A  plenary  indulgence  on  all  the  festivals  of  our  Lord,  on 
those  of  the  Blessed  Virgin,  and  on  the  twelve  Apostles,  as  well  as  on 
those  of  the  saints  and  beatified  members  of  the  Carmelite  Order.— 
(Gregory  XVI.) 


538  INDULGENCES. 

"  7th.  Besides  the  above  indulgences,  all  who  wear  the  holy  Scapu- 
lar, may  gain  a  plenary  indulgence  on  any  two  days,  at  their  option,  in 
every  week. — (Gregory  XVI.) 

"  N.  B.  There  are  3  conditions  to  be  observed  in  order  to  gain  the  above  ple- 
nary indulgences,  viz.,  to  confess,  to  communicate,  and  to  visit  a  church,  and 
to  say  therein  some  prayers  (such  as  5  Paters  and  Aves,  the  Litany  of  Jesus,  or  of 
the  Blessed  Virgin),  for  the  exaltation  of  the  Catholic  church,  the  propagation  of 
our  holy  Faith,  peace  and  concord  among  Christian  kings  and  princes,  the  extirpa- 
tion of  heresies  and  schisms,  the  conversion  of  sinners  and  infidel  nations,  and  for 
all  the  intentions  of  the  same  holy  Church." 

The  3  other  scapulars  described  in  Chapter  XIV.  also  convey 
their  peculiar  indulgences,  provided  they  are  received  from  a 
priest  empowered  to  grant  them,  and  are  worn  constantly. 
The  Scapular  of  the  Immaculate  Conception,  for  example,  is 
is  said  by  St.  Liguori  to  have  433  plenary  indulgences,  besides 
innumerable  temporary  ones.  Those  who  wear  the  4  scapulars 
duly  conferred  and  observe  the  conditions  annexed  are  entitled 
to  10  special  plenary  indulgences,  besides  those  enumerated  as 
belonging  to  the  scapular  of  Mount  Carmel,  <fec.  The  red 
"  Scapular  of  our  Lord's  Passion,  and  of  the  Sacred  Hearts  of 
Jesus  and  Mary  "  was  established  by  a  papal  rescript,  June  25, 
1847,  with  the  following  indulgences,  according  to  the  "  Golden 
Book  of  the  Confraternities  :  " 

u  1.  Every  Friday  an  indulgence  of  7  years  and  7  quarantines  [= 
periods  of  40  days  each]  for  all  persons,  who,  wearing  this  scapular, 
shall  approach  the  Holy  Communion,  and  recite,  5  times,  Our  Father, 
Hail  Mary,  and  Glory  be  to  the  Father,  in  honor  of  the  Passion  of  our 
Lord. 

"  2.  An  indulgence  of  3  years  and  3  quarantines  for  such  persons  as 
shall  at  any  time,  meditate  half  an  hour  on  the  Passion  with  humble 
and  contrite  hearts. 

"  3.  An  indulgence  of  200  days  for  all  the  faithful,  who,  kissing 
with  compunction  the  said  scapular,  shall  recite  this  verse :  We 
beseech  Thee,  therefore,  help  Thy  servants,  whom  Tbou  hast  redeemed 
with  Thy  precious  blood. '  " 

By  another  rescript,  March  21,  1848,  pope  Pius  IX.  further 
granted — 


INDULGENCES.  539 

^. 
"  A  plenary  indulgence  on  every  Friday  to   all  the  faithful,  who, 

wearing  the  scapular,  having  confessed  and  communicated,  shall 
devoutly  meditate  for  a  short  time  upon  the  Passion  of  our  Lord, 
and  pray  for  concord  among  Christian  princes,  for  the  extirpation  of 
heresy,  and  for  the  exaltation  of  our  holy  Mother  the  Church." 

This  new  red  scapular  is  conferred  by  the  Lazarist  priests  ; 
the  scapular  of  the  Immaculate  Conception,  &c.,  by  the  Redemp- 
torists  ;  that  of  Mount  Carmel,  of  course,  by  the  Carmelites. 

The  following  is  the  5th  question  in  the  widely-circulated 
tract,  "  Is  it  honest? "  published  in  New  York  by  the  Catholic 
Publication  Society : 

"  Is  IT  HONEST  to  assert  that  the  Catholic  Church  grants  any  indul- 
gence or  permission  to  commit  sin — When  an  indulgence,  according  to 
her  universally  received  doctrine,  was  never  dreamed  of  hy  Catholics 
to  imply,  in  any  case  whatever,  any  permission  to  commit  the  least 
sin  ;  and  when  an  indulgence  has  no  application  whatever  to  sin  until 
after  sin  has  been  repented  of  and  pardoned  ?  " 

The  inconsistency  between  the  theoretical  and  the  practical 
views  of  an  indulgence,  apparent  to  every  Protestant  who  reads 
this  chapter,  are  thus  clearly  set  forth  by  Rev.  William  H. 
Goodrich,  D.D.,  the  respected  pastor  of  the  1st  Presbyterian 
Church,  Cleveland,  Ohio : 

"If  you  go  to  an  intelligent  priest  or  a  cultivated  Romanist,  or 
search  for  yourself  the  authorities  on  this  subject,  you  will  find  that 
indulgence  in  the  Roman  Catholic  Church  is  always  conditioned  on 
contrition,  confession,  and  reparation.  But  this  is  not  the  way  in  which 
the  doctrine  is  understood  by  the  mass  of  the  people.  The  crowds  of 
common  believers  who  see  posted  all  about  the  churches  of  Rome, 
printed  notices,  prescribing  the  prayers  and  performances  which 
secure  plenary  indulgence,  never  understand  these  offers  in  any  other 
way  than  that  the  simple  observance  exempts  them  from  so  many 
days  or  years  of  pain  in  purgatory.  The  theory  of  Papal  indulgence 
is,  that  all  the  good  works  of  the  saints,  over  and  above  what  is  neces- 
sary toward  a  satisfaction  for  their  own  sins,  are  deposited,  so  to  speak, 
together  with  the  infinite  merits  of  Christ,  in  one  treasury,  the  keys  of 


540  INDULGENCES. 

which  are  committed  to  the  Pope.  In  granting  an  indulgence,  the 
Pope  transfers  a  part  of  this  superabundant  merit  to  particular  per- 
sons, who  satisfy  with  it  the  Divine  justice.  He  bestows  it  in  forms 
most  various,  and  for  divers  fees  and  considerations.  He  makes  it  a 
prerogative  of  certain  churches.  To  worship  in  them  or  at  certain 
altars  is  to  gain  indulgence.*  A  short  prayer  at  the  crucifix  which 
stands  in  the  centre  of  the  Coliseum  obtains  large  indulgence.  A  vast 
revenue  has  been  derived  from  this  single  source.  Much  time  of  those 
who  inhabit  monasteries  and  other  devotees  in  Italy  is  spent  in  fulfiling 
these  conditions  by  which  the  horrors  of  purgatory  can  be  abridged. 
Indeed  it  is  calculated  that,  by  extraordinary  diligence  through  a  course 
of  years,  a  monk  can  pray  himself  and  about  five  other  of  his  friends 
clean  out  of  purgatory.  Now  the  contradiction  between  the  abstract 
doctrine  of  indulgence  and  the  common  belief  and  hope  of  the  people 
in  it,  has  existed  for  centuries,  and  never  has  been  corrected.  The 
reason  was  naively  given  by  an  eminent  Catholic  theologian  thus : 
'  If,'  he  says, '  we  should  state  these  explanations  in  preaching  the  doc- 
trine of  indulgences,  they  would  not  find  so  many  purchasers.'  In 
other  words,  the  Church  conceals  the  truth  for  the  sake  of  the  gain 
brought  to  her  coffers  by  popular  ignorance.  The  brigand  who  turns 
from  his  course  of  outrage  to  kneel  at  the  shrine  of  the  immaculate 
Virgin,  and  recite  the  Hail  Mary  so  many  times,  believes  that  he 
thereby  averts  the  retribution  of  his  crimes.  And  he,  and  all  like 
ignorant  souls,  are  left  to  that  deception  untaught  and  undelivered.  To 
them  the  whole  doctrine  of  indulgences  is  a  strong  delusion,  for  which 
the  Church  of  Rome  is  responsible." 

*  "  In  a  Circular  Letter,  read  in  the  Romanist  churches  in  New  York,  Sept.  19th 
[1869],  the  Pope  supplicates  the  united  prayers  of  all  the  faithful  in  behalf  of  the 
coming  Council,  and  adds : — '  As  prayers  are  more  agreeable  to  God  when  they 
ascend  from  a  soul  purified  from  all  stain,  he  opens  with  Apostolic  liberality  the 
,  celestial  treasury  of  indulgences  plenary  and  remission  of  all  sins  to  all  the  faithful 
of  both  sexes  who  shall,  between  the  1st  of  June  and  the  close  of  the  Council,  visit 
certain  churches,  (in  New  York,  the  Cathedral  in  Mulberry  street,  St.  Anne's  in 
Eighth  street,  and  the  Nativity  in  Second  avenue,)  or  at  least  one  of  them  twice, 
who,  in  addition  to  the  accustomed  fast  of  the  Ember  Days,  shall  fast  for  three 
days  even  not  consecutively,  and  confess  their  sins  and  receive  the  Eucharist.  This 
indulgence  is  applicable  to  the  souls  in  Purgatory.' " 


CHAPTER    XX. 

CHURCH-EDIFICES. 

The  first  Christians,  persecuted,  and  compelled  to  seek 
privacy  rather  than  publicity  in  their  assemblies  for  worship, 
met  where  they  could — in  private  houses,  in  the  open  fields,  in 
unfrequented  places,  in  dens  and  caves  of  the  earth.  At  the  be- 
ginning of  the  3d  century,  according  to  Coleman's  Christian 
Antiquities,  we  first  hear  of  buildings  specially  set  apart  for 
the  worship  of  God.  By  an  edict  in  A.D.  303  the  emperor 
Diocletian  ordered  the  sacred  edifices  or  churches  of  the 
Christians,  of  which  there  were  then  more  than  40  at  Rome,  to 
be  razed  to  the  ground.  They  were  afterwards  rebuilt ;  and, 
under  Constantino  and  his  successors,  some  pagan  temples 
were  transformed  into  Christian  churches.  In  Rome,  in  Con- 
stantinople, in  Jerusalem,  and  elsewhere,  magnificent  edifices 
were  now  built,  and  solemnly  dedicated  to  the  worship  of  God. 
The  emperor  Justinian  I.  made  church-building  the  great  busi- 
ness of  his  life,  and  claimed  that  in  building  the  magnificent  and 
colossal  church  of  St.  Sophia  at  Constantinople,  which  cost 
nearly  $5,000,000,  he  had  surpassed  Solomon.  Many  churches 
were  built  in  Europe  in  the  6th  century  and  afterwards  in  the 
Byzantine  or  ancient  Gothic  style  of  architecture,  which  is  said 
to  have  been  introduced  under  Theodoric.  The  modern  Gothic 
style,  distinguished  by  its  pointed  arch,  became  prevalent  in  the 
13th  century ;  and  vast  cathedrals  were  now  erected,  exceeding 
in  size  and  architectural  beauty  all  previous  works  of  the  kind. 
The  churches  on  the  continent  of  Europe,  according  to  Branded 
Encyclopedia,  "  are  usually  ranged  under  7  classes :  Pontifical, 


542  C  HURCH-EDIFICES. 

as  St.  Peter's,  where  the  pope  occasionally  officiates ;  Patri- 
archal, where  the  government  is  in  a  patriarch  ;  Metropolitan, 
where  an  archbishop  is  the  head ;  Cathedral,  where  a  bishop 
presides  ;  Collegiate,  when  attached  to  a  college ;  Parochial, 
attached  to  a  parish ;  and  Conventual,  when  belonging  to  a 
convent." 

Nearly  20  of  the  churches  in  Rome  are  described  more  or 
less  fully  in  Chapter  I. ;  while  the  terms  applied  to  the  various 
parts  of  a  church  and  church-articles  generally  are  noticed  in 
Chapter  XIV. 

The  Roman  Catholic  cathedrals  in  Cologne,  Strasbourg, 
Milan,  Toledo,  Seville,  and  other  cities  in  various  parts  of  con- 
tinental Europe,  are  of  great  size  and  magnificence,  and  of 
immense  cost.  One  or  two  may  be  taken  for  a  moment's 
attention. 

The  great  cathedral  of  Cologne,  built  in  the  form  of  a  cross, 
511  feet  long  and  231  feet  broad,  with  a  roof  supported  by  100 
columns,  the  4  center  ones  each  30  feet  in  circumference,  was 
begun  in  1248  on  a  plan  which  would  make  it  the  grandest  and 
most  beautiful  Gothic  church  in  the  world ;  but  it  is  still  unfin- 
ished, though  the  kings  of  Prussia  have  expended  upon  it 
nearly  $2,000,000  since  1842,  when  the  work  of  completing  it 
was  commenced.  The  "  chapel  of  the  Magi "  or  of  "  the  3 
kings  of  Cologne  "  is  behind  the  high  altar  in  this  cathedral,  and 
contains  the  reputed  remains  of  the  wise  men  who  came  from 
the  East  to  Bethlehem  to  see  the  infant  Jesus,  their  skulls  being 
crowned  with  diamonds,  their  names  written  in  rubies,  the 
silver  case  for  their  bones  also  ornamented  with  precious 
stones,  and  this  case  and  the  surrounding  valuables  in  the 
chapel  being  together  valued  at  $6,000,000. 

The  cathedral  of  Seville,  which  was  founded  in  1401  and 
completed  in  1519,  has  its  exterior  of  various  orders,  but  its  in- 
terior is  exclusively  Gothic.  According  to  Cardinal  Wiseman, 
its  length  is  443  feet,  its  breadth  275  feet,  and  the  height  of  its 
nave  134  feet.  Its  tower  or  belfry,  called  the  "  Giralda,"  350 
feet  high,  is  surmounted  by  a  statue  of  Faith  weighing  2800 


CHURCH-EDIFICES.  543 

Ibs.,  holding  a  labarum  or  banner  of  Constantino,  and  turning  on 
a  pivot  so  that  it  acts  as  a  weathercock.  It  has  5  wide  aisles, 
separated  by  4  rows  of  enormous  clustered  columns,  8  in  each 
row.  Its  organ  contains  5300  pipes  with  110  stops.  It  has 
93  exquisitely  painted  windows.  Its  marble  floor  cost  $125,- 
000.  Its  37  chapels  are  rich  in  splendid  paintings  and  other 
works  of  art.  Its  high  altar  is  ornamented  with  the  richest 
marbles,  paintings,  statues,  gilding,  and,  on  grand  festivals, 
with  immense  silver  mirrors  in  the  form  of  stars  and  crowns. 
Its  tabernacle  for  the  host,  made  of  solid  silver,  12  feet  high, 
and  of  enormous  weight,  hides  within  itself  a  temple  of  the 
purest  gold ;  and  this,  again,  has  within  it  a  very  large  ciborium 
of  the  same  precious  metal,  but  covered  with  diamonds  and 
other  jewels.  Its  vast  size,  dimly  seen  by  the  light  admitted 
through  its  richly-stained  windows,  its  lofty  and  enormously 
massy  clustered  columns,  the  prodigious  elevation  of  its  vaulted 
roof,  the  sombre  richness  of  its  ornaments,  and  its  solemn 
stillness,  all  combine  to  produce  in  the  beholder  an  instanta- 
neous and  overwhelming  sense  of  awe. 

On  this  side  of  the  Atlantic,  also,  Roman  Catholics  have 
erected,  and  are  now  erecting,  large  and  costly  churches.  One 
of  the  parish  churches  of  Montreal — that  of  Notre  Dame  (= 
our  Lady)  on  the  Place  d*  Armes — is  of  the  Gothic  style,  with 
2  lofty  towers  at  the  front  corners,  and  is  thus  described  by 
Messrs.  D.  &  J.  Sadlier  &  Co.,  of  New  York  and  Montreal : 

«  The  length  of  the  church  is  256  feet,  and  its  breadth  135  feet. 
The  height  of  the  principal  towers  is  220  feet,  and  of  the  others  115 
feet  each ;  and  the  great  window  at  the  high  altar  is  64  feet  in  height 
by  32  in  breadth.  The  total  number  of  pews  is  1244,  capable  of  seat- 
ing between  six  and  seven  thousand  persons.  In  the  northwest  tower 
is  a  fine  chime  of  bells,  and  in  the  northeast  tower  is  placed  the  largest 
bell  in  America,  being  one  cast  expressly  for  this  church,  weighing 
29,400  Ibs." 

The  Catholic  cathedral  at  Baltimore,  at  the  corner  of  Cathe- 
dral and  Mulberry  streets,  and  adjoining  the  residence  of  arch- 


544  CHURCH-EDIFICES. 

bishop  Spalding,  is  represented  in  the  engraving  opposite,  and 
is  considered  the  most  imposing  church-edifice  in  the  city.  It 
is  thus  described  in  Appletons'  Companion  Hand-book  of 
Travel  : 

"  It  is  built  of  granite,  in  the  form  of  a  cross,  and  is  190  feet  long, 
177  broad,  at  the  arms  of  the  cross,  and  127  feet  high,  from  the  floor 
to  the  top  of  the  cross  that  surmounts  the  dome.  The  building  is  well 
lighted  by  windows  in  the  dome,  which  are  concealed  from  the  view  of 
persons  below.  At  the  West  end  rise  two  tall  towers,  crowned  with 
Saracenic  cupolas,  resembling  the  minarets  of  a  Mohammedan  mosque. 
This  church  has  the  largest1  organ  in  the  United  States,  having  6000 
pipes  and  36  stops.  It  is  ornamented  with  two  excellent  paintings — 
one, '  The  Descent  from  the  Cross,'  was  presented  by  Louis  XVI. ;  the 
other, '  St.  Louis  burying  his  officers  and  soldiers  slain  before  Tunis,' 
was  presented  by  Charles  X.  of  France." 

The  "  church  of  the  Immaculate  Conception,"  the  interior  of 
which  about  the  altar  is  also  represented  on  the  opposite  page, 
is  but  one  of  the  nearly  20  Roman  Catholic  churches  in  the 
city  of  Boston.  This  church,  as  well  as  St.  Mary's  and  Holy 
Trinity,  in  the  same  city,  is  in  the  possession  of  the  Jesuits, 
who  have  6  or  7  priests  connected  with  this  church  and  with 
the  Boston  College,  which  is  on  Harrison  avenue  near  the 
church. 

The  new  cathedral  in  Boston,  the  building  of  which  was  com- 
menced some  years  ago,  is  to  be  of  Roxbury  pudding-stone, 
and  is  expected  to  cost  $5,000,000. 

If  we  take  a  particular  view  of  the  Roman  Catholic  churches  in 
this  country,  we  shall  find  them — especially  those  recently  erect- 
ed or  now  in  progress — not  inferior  to  those  of  any  other  denomi- 
nation in  spaciousness,  commanding  position,  artistic  splendor 
and  general  attractiveness.  Look  at  the  state  of  Connecticut, 
in  which  very  few  Roman  Catholics  could  be  found  40 
years  ago,  and  begin  at  the  S.  W.  corner.  In  Stamford 
one  of  the  finest  sites  in  the  village  has  been  secured  for  their 

1  An  organ  recently  erected  in  Boston  is  larger  than  this. 


CHURCH-EDIFICES.  545 

use  ;  in  Nor  walk  their  new  and  expensive  stone  church  ap- 
proaches completion ;  in  Bridgeport  they  have  2  churches, 
each  furnished  with  its  pastor  and  another  priest ;  in  New 
Haven  they  have  now  3  churches  of  brick  and  1  of  stone,  and 
the  corner-stone  of  the  new  church  of  St.  Mary  Immaculate  on 
Hillhouse  avenue — which  is  to  be  a  showy  Gothic  edifice  of 
trap-rock  and  granite,  the  main  building  75  by  147^  feet,  with 
the  chancel  and  sacristy  extending  back  to  Temple  st.,  the 
tower  228  feet  high,  the  body  of  the  church  capable  of  seating 
1600  persons,  and  the  proposed  galleries  1200  more — was  laid 
on  Thursday,  September  22,  1870.  Hartford  has  its  2  Roman 
Catholic  churches  ;  and  about  50  other  cities  and  towns  of  Con- 
necticut have  each  a  church-edifice  formally  dedicated  and  set 
apart  for  Roman  Catholic  worship,  besides  nearly  50  other 
places  of  worship  where  no  separate  church-edifice  exists. 

The  new  cathedral  in  New  York  city,  situated  on  the  East 
side  of  5th  avenue  between  51st  and  52d  streets,  and  designed 
to  be,  when  completed,  the  most  magnificent  ecclesiastical 
building  on  this  continent,  is  thus  described  in  Appletons' 
"  New  York  Illustrated : " 

"  St.  Patrick's  Cathedral  .  .  .  was  projected  by  the  late  Archbishop 
Hughes,  who  laid  the  corner-stone  in  1858,  during  which  and  the  fol- 
lowing year  the  foundations  were  laid  and  a  portion  of  the  superstruc- 
ture built,  when  work  was  temporarily  suspended.  Upon  the  acces- 
sion of  Archbishop  McCloskey,  however,  a  new  impetus  was  given  to 
the  work,  which  has  been  vigorously  prosecuted  ever  since. 
" The  ground  occupied  (extreme  length,  332  feet;  general  breadth, 
132  feet,  with  an  extreme  breadth  at  the  transepts  of  174  feet)  is  the 
most  elevated  on  Fifth  avenue,  there  being  a  gradual  descent  both 
toward  the  south,  and  toward  Central  Park  on  the  north 

"  A  stratum  of  solid  rock — which  in  some  places  is  20  feet  below 
the  surface,  necessitating  a  cutting  into  steps  to  receive  the  mason- 
work — supports  the  foundations,  which  are  of  immense  blocks  of  stone, 
laid  by  derricks  in  cement-mortar.  The  first  base-course  is  of  Maine 
granite — the  same  as  was  used  in  the  Treasury  Building  at  the  national 
35 


546  CHURCH-EDIFICES. 

capital,  and  the  upper  surface  of  the  foundations,  upon  which  it  rests, 
are  chisel-dressed,  and  apparently  as  solid  as  the  crust  of  the  earth. 

"  The  material  above  the  base-course  is  of  white  marble,  from  the 
quarries  of  Pleasantville,  Westchester  Co. — a  highly  crystaline  stone, 
productive  of  very  beautiful  effects,  especially  in  the  columns  and 
elaborations  of  the  work. 

"  The  style  of  the  building  is  decorated  Gothic — that  which  pre- 
vailed in  Europe  from  the  beginning  of  the  13th  century  to  the  close 
of  the  14th — and  will  constitute  a  judicious  mean  between  the  heaviness 
of  the  latter  period  and  the  over-elaboration  of  later  times.. .  .It  appears 
to  be  more  nearly  modeled  upon  the  celebrated  Cathedral  of 
Cologne 

"  The  decoration  of  the  front  (Fifth  Avenue)  will  be  unsurpassed  in 
this  or  any  other  country.  There  will  be  a  tower  and  spire  on  each 
corner,  each  measuring  328  feet  from  the  ground  to  the  summit  of  the 
cross,  and  each  32  feet  square  at  the  base,  and  thence  to  the  point  at 
which  the  form  assumes  the  octagonal — a  height  of  136  feet.  The 
towers  maintain  the  square  form  to  this  height,  then  rise  in  octagonal 
lanterns,  54  feet  in  height,  and  then  spring  into  magnificent  spires  to  a 
further  elevation  of  138  feet.  The  towers  and  spires  are  to  be  orna- 
mented with  buttresses,  niches  with  statues,  and  pinnacles  so  arranged 
as  to  disguise  the  change  from  the  square  to  the  octagon. 

"The  central  gable,  between  the  two  towers,  will  be  156  feet  high. 
The  main  entrance  will  be  richly  decorated,  flanked  on  either  side  by 
a  large  painted  window,  and  embowered  in  carved  symbols  of 
religion.  It  is  intended  to  have  this  structure  under  roof  within  10 
years." 

The  new  church  of  St.  Ann  on  12th  St.,  New  York,  was 
dedicated  on  Sunday,  January  1, 1871,  the  corner-stone  having 
been  laid  July  10,  1870.  The  rector  of  this  church,  Rev. 
Thomas  S.  Preston,  who  is  also  chancellor  of  the  archdiocese 
of  New  York,  and  was  formerly  a  minister  of  the  Protestant 
Episcopal  Church  in  New  York  city,  is  said  to  have  the  care, 
in  his  present  parish,  of  between  4,000  and  5,000  souls.  The 
following  description  of  St.  Ann's  church  is  from  the  N.  Y. 
Daily  Tribune  of  Dec.  31, 1870 : 

a  Its  style  is  the  French  Gothic  of  the  thirteenth  century,  which  has 


CHURCH-EDIFICES.  547 

been  carried  out  with  all  possible  purity  and  exactness  of  detail.  The 
building  is  166  feet  long  by  63  feet  wide,  and  56^-  feet  high  from  the 
floor  to  the  under  side  of  the  nave  groining.  It  is  divided  into  a  nave 
with  an  apsidal  termination,  and  two  aisles,  the  whole  vaulted.  The 
lofty  clere-story  is  lit  up  by  large  stained-glass  windows.  Around  the 
apse  these  windows  contain  life-size  figures  of  Christ  and  the  Twelve 
Apostles,  and  in  the  chapels  which  flank  the  chancel  two  quatre-foil 
openings  are  glazed  with  figures  of  the  Virgin  Mary  and  St.  Joseph. 
The  interior  wood-work  is  all  made  of  walnut  and  chestnut,  oiled  and 
elaborately  carved  and  gilded.  The  organ-case,  37  feet  high  by  30  feet 
wide,  is  also  highly  enriched  in  the  same  manner.  Particular  attention 
has  been  bestowed  on  the  decorations  ot  the  sanctuary,  which 
is  inclosed  by  a  bronze  altar-railing  of  exquisite  workmanship. 
The  high  altar  is  enshrined  by  a  traceried  arcade,  which  is 
richly  colored,  and  is,  as  well  as  the  two  side  altars,  made  entirely 
of  native  marbles  of  different  colors.  The  baldacchino  is  of  pure  white 
Vermont  statuary  marble,  and  was  carved  from  one  solid  block  weighing 
two  tons.  It  now  weighs  nearly  three-quarters  of  a  ton.  The  high 
altar  is  probably  one  of  the  chastest  and  yet  richest  architectural 
designs  which  this  country  can  boast.  The  altars  in  the  side- chapels 
are  in  the  same  style.  Twenty-two  large  candlesticks  are  placed  on 
the  three  altars.  They  are  of  tasteful  and  unique  design,  and  jeweled 
in  various  colors.  The  groining  of  the  ceiling  is  painted  sky-blue, 
spangled  with  gold  stars.  The  general  effect  is  rich,  harmonious,  and 
chaste. . .  .The  building  will  easily  seat  1,600  persons.  With  the  school- 
house  and  parsonage  it  will  cost  about  $130,000." 

The  new  church  of  St.  Alphonsus,  the  corner-stone  ot  which 
was  laid  on  Sunday,  September  4,  1870,  is  also  in  New  York, 
and  is  to  have  entrances  at  both  ends  on  Laurens  and  Thomp- 
son streets,  the  principal  entrance  being  the  eastern  one  on 
Laurens  st.  The  base  is  to  be  of  granite,  and  the  fronts  of 
Ohio  sandstone.  The  church  will  be  162  feet  deep  and  78  feet 
wide,  with  3  aisles  and  3  galleries.  The  greatest  height  from 
the  floor  to  the  ceiling  will  be  sixty  feet,  the  least  32.  The 
steeple  will  be  on  Laurens  st.,  and  its  height  from  the  ground 
to  the  top  of  the  cross  will  be  180  feet.  This  edifice,  built  in 
the  Romanesque  style  of  the  12th  century,  and  belonging  to  the 
Redemptorists,  is  to  be  completed  in  the  fall  of  1871.  The 
estimated  expense  of  it  is  more  than  $1,000,000. 


548  CHURCH-EDIFICES. 

Of  the  40  or  more  Roman  Catholic  church-edifices  in  New 
York  City,  there  are  others,  besides  the  above-mentioned,  which 
are  large  and  costly ;  as  the  church  of  the  Most  Holy 
Redeemer,  in  3d  st.,  also  belonging  to  the  Redemptorists, 
•which  is  very  large,  and  richly  decorated  with  marble  columns 
and  a  magnificent  altar;  St.  Stephen's,  in  E.  28th  st.,  which 
has  been  called  one  of  the  grandest  churches  in  the  city  ;  the 
present  St.  Patrick's  cathedral,  on  the  corner  of  Prince  and 
Mott  streets,  &c. 

On  the  1st  of  January,  1871,  a  new  Roman  Catholic  church 
was  also  dedicated  in  Trenton,  N.  J.  This  is  of  freestone,  in 
the  later  Gothic  style,  160  feet  deep  and  66  wide,  with  a  roof 
80  feet  high  and  a  spire  to  be  210  feet,  the  whole  to  cost,  when 
completed,  $140,000. 

Of  the  40  Roman  Catholic  churches  in  the  city  and  county 
of  Philadelphia,  the  cathedral  of  St.  Peter  and  St.  Paul,  built 
of  red  sandstone  in  the  Roman  style,  and  crowned  with  a  dome 
210  feet  high,  is  one  of  the  largest  and  most  costly  churches  in 
Philadelphia;  the  church  of  the  Assumption,  also  of  sandstone, 
but  Gothic,  with  2  towers  and  spires,  has  much  architectural 
interest,  <fec. 

Baltimore  has  16  Roman  Catholic  churches  besides  the 
cathedral,  and  many  chapels.  St.  Alphonsus's  church,  St. 
Vincent  de  Paul's,  <fcc.,  are  large  and  elegant. 

Washington  City  has  no  less  than  9  Roman  Catholic 
churches,  besides  the  "  Chapel  of  Blessed  Martin  de  Porras," 
for  colored  people. 

In  some  cities  the  Roman  Catholic  churches  both  in  size  and 
in  number  surpass  those  of  any  other  denomination.  In  New 
Orleans,  they  have  25  churches,  besides  the  new  one  for  the 
Redemptorists.  The  cathedral  of  St.  Louis,  erected  in  1850, 
is  a  noble  Gothic  edifice  with  two  lofty  towers  in  front.  In  St. 
Louis,  they  have  about  the  same  number  as  in  New  Orleans, 
and  here  also  St.  Louis's  cathedral  is  a  very  imposing 
structure,  136  feet  by  84,  with  a  polished  freestone  front  and 
Doric  portico,  and  a  chime  of  bells  in  its  tower.  Chicago  has 


CHURCH-EDIFICES.  549 

26  Roman  Catholic  churches,  the  cathedral  of  the  Holy  Name 
and  St.  Patrick's  church  being  among  the  largest  and  most 
elegant  religious  edifices  in  the  city.  In  Cincinnati,  the  num- 
ber is  still  larger,  and  includes  St.  Peter's  cathedral,  which  is 
regarded  as  perhaps  the  finest  building  of  its  kind  in  the  West. 
This  cathedral  is  200  feet  long,  80  broad,  and  60  high,  with  a 
spire  250  feet  high,  and  cost,  with  the  ground,  $114,000.  Its 
roof  is  principally  supported  by  18  Corinthian  fluted  pillars  of 
freestone,  each  3£  feet  in  diameter  and  35  in  height.  The 
<ceiling  is  of  stucco-work,  rich  and  expensive ;  the  roof  is 
covered  with  iron  plates ;  the  organ  is  of  immense  size,  having 
23700  pipes  and  44  stops ;  the  altar  is  of  the  purest  Carrara 
marble,  beautifully  embellished ;  the  painting  of  St.  Peter  is 
by  the  celebrated  Spanish  artist  Murillo,  and  was  presented  by 
Cardinal  Fesch,  uncle  of  Napoleon.  In  San  Francisco,  which 
was  owned  and  occupied  for  nearly  60  years  (1776-1834)  by 
the  Roman  Catholic  Mission  of  San  Francisco  de  Assisi,  there 
are  now  10  or  12  churches  of  that  denomination,  including  St. 
Mary's  cathedral,  on  the  corner  of  California  and  Dupont 
streets,  and  the  church  of  St.  Francis  of  Assisium  on  Vallejo 
street,  which  are  among  the  principal  churches  of  that  flourish- 
ing city. 

The  "  Catholic  Chronology  for  the  United  States,"  in  the 
Catholic  Almanac  for  1871,  contains  the  names  and  dates  of 
26  corner-stones  of  Roman  Catholic  churches  laid  in  the  12 
months  ending  Sept.  1, 1870,  and  of  36  churches  and  chapels 
dedicated  during  the  same  period.  The  26  corner-stones  laid 
were  in  14  different  states,  viz.:  N.  H.,  1;  Mass.,  2 ;  R.  L,  1; 
Ct.,  1 ;  N.  Y.,  8 ;  N.  J.,  3,  including  the  cathedral  at  Newark; 
Pa.,  2;  Del.,  1;  Va.,  1;  Mich.,  1;  Wis.,  1;  Minn.,  1;  Mo.,  2, 
including  the  cathedral  at  St.  Joseph ;  Cal.,  1,  of  the  cathedral 
at  San  Francisco.  The  36  dedications  were  also  in  14  states, 
viz.:  Me.,  1  cathedral ;  Mass.,  5  churches  ;  Ct.,  1 ;  N.  Y.,  11, 
including  4  in  New  York  city;  N.  J.,  4,  including  the 
cathedral-chapel ;  Pa.,  3  ;  Md.,  2  ;  Ala.,  2  ;  La.,  1 ;  Ky.,  1 ; 
0.,  2 ;  111.,  1 ;  Minn.,  1 ;  Cal.,  1.  20  of  the  corner-stones  were 


650  CHURCH-EDIFICES. 

laid  on  Sunday  ;  2  on  Wednesday  ;  and  4  on  Thursday.  27 
of  the  churches  and  chapels  were  dedicated  on  Sunday  ;  1  on 
Monday  ;  1  on  "Wednesday ;  5  on  Thursday ;  2  on  Saturday. 

The  Roman  Catholics  exercise  great  shrewdness  in  the  loca- 
tion, erection,  decoration  and  use  of  their  church-edifices.  They 
select  the  most  eligible  sites ;  huild,  often  slowly,  but  of  the 
choicest  and  most  durable  materials ;  and  they  not  unfre- 
quently,  in  cities,  use  the  same  edifice  for  3  or  4  different  con- 
gregations on  Sundays.  They  lay  every  art  and  science  under 
tribute  to  heighten  the  scenic  effect — to  please — to  captivate — 
to  bring  into  complete  subjection  to  their  own  religious  and 
ecclesiastical  system.  In  reference  to  their  claim  to  have 
seized  and  subordinated  to  their  religion  all  the  fine  arts  in 
their  highest  possible  perfection  and  splendor,  Rev.  John 
Gumming,  D.  D.,  of  the  Scotch  Presbyterian  Church  in  Lon- 
don, Eng. ,  speaks  thus : 

"  The  Sisline  chapel  and  the  dome  of  St.  Peter's  are  radiant  with 
the  magnificent  creations  of  Raphael  and  Michael  Angelo.  The 
Flemish  churches  have  in  them  all  the  masterpieces  of  Rubens,  and 
many  of  the  Spanish  and  Portuguese  churches  the  chefs  d'  auvre  [= 
masterpieces]  of  Murillo.  Moreover,  the  works  of  the  artists  are  essen- 
tially Romish.  They  lavished  their  splendid  powers,  not  on  Chris- 
tianity, but  on  Romanism.  The  gems  of  Raphael  are  Madonnas  [= 
pictures  of  my  Lady,  i.  e.,  the  Virgin  Mary].  Titian's  best  production 
is  a  Virgin  and  child,  and  Guido's  great  work  is  the  Madonna  detta 
pieta  [=:my  Lady  of  Piety J.  Mozart  and  Haydn  lent  their  magnifi- 
cent music  to  the  Romish  masses.  To  many  this  splendid  outside  has 
been  sufficient  evidence  that  all  is  pure  within.  If  you  look  at  its  mag- 
nificent cathedrals, ...  you  see  the  very  stone  seeming  to  burst  into 
blossom,  and  the  interior  presenting  a  magnificence  so  grand  that  the 
man  has  no  taste  who  does  not  admire  it.  He  only  has  no  Christianity 
who  thinks  there  is  no  salvation  without  it.  But  after  all,  if  I  wished 
to  see  the  noblest  cathedral  in  the  world,  and  to  worship  in  the  grandest, 
I  would  ask  you  to  come  to  the  blue  hills  which  I  have  trodden  in  my 
younger  days,  where  the  living  rock  is  the  only  pulpit,  the  vast  ravine 
the  only  cathedral  aisle,  where  God's  thunder  celebrates  his  power,  and 
lightning  writes  his  glory  in  the  sky,  and  the  anthem  peals  from  six 


CHURCH-EDIFICES.  551 

• 

thousand  voices  worshiping  the  LORD  of  hosts — and  all  your  magnifi- 
cent cathedrals  sink  into  paltriness  in  comparison  with  a  sight  so  grand, 
a  spectacle  so  august.  After  all,  if  I  wanted  pictures,  let  me  have 
GOD'S  emphatic  portrait  of  himself,  the  Bible.  Let  me  read  there  an 
autograph  of  Deity.  Let  me  take  the  true  crucifix,  the  53d  chapter 
of  Isaiah — that  is  the  Protestant  crucifix — and  study  it,  instead  of 
looking  at  a  piece  of  inanimate  wood.  Then  we  shall  act  like  Chris- 
tians, because  we  shall  be  doing  what  Scripture  tells  us.  If  we  have 
no  splendid  images  and  paintings  in  our  churches,  let  our  lives 
be  living  likenesses  of  CHRIST  JESUS.  If  we  have  not  many  splendidly 
decorated  churches,  let  our  bodies  be  temples  of  the  HOLT  GHOST. 
If  we  have  not  swinging  censers,  and  incense  rising  to  the  sky,  let  us 
lift  up  holy  hands  unto  GOD.  If  we  are  not  Roman  Catholics,  but 
Catholics,  let  us  live  like  Christians,  and  see  that  (here  is  Christianity 
beyond  the  horizon  of  the  church,  or  sect,  or  party  to  which  you 
belong." 


CHAPTER  XXI. 

CHURCH-PROPERTY  AND  REVENUES. 

THE  ownership  of  church-property  is  a  matter  in  which 
many  feel  a  deep  and  abiding  interest ;  and  it  is  certainly  not 
a  thing  of  trifling  importance.  Nor  is  it  neglected  in  the  at- 
tention of  the  ecclesiastical  authorities  to  the  multitudinous 
details  of  the  Roman  Catholic  system. 

It  was  formerly  the  case  in  this  country  that  the  Roman 
Catholic  church-edifice  and  other  church-property  in  any 
parish  was  usually  held  and  controlled  by  trustees  appointed 
by  the  donors  or  by  the  people  for  whose  benefit  the  church, 
&c.,  existed ;  but  the  late  bishop  England  of  Charleston  (John 
England,  D.  D.,  bishop  1820-42)  complained  that  this  "  trus- 
tee-system "  was  one  of  the  greatest  obstacles  in  the  way  of  the 
Roman  Catholic  church  in  this  country,  and  since  his  time  a 
great  change  has  been  effected  in  the  tenure  and  control  of 
Roman  Catholic  church-property  in  the  United  States. 

The  2d  plenary  council  of  Baltimore,  held  in  1866,  devotes 
10  pages  of  its  "  Acts  and  Decrees  "  to  the  tenure  an^  safe- 
keeping of  churches  and  ecclesiastical  property,  and  recites 
various  decrees  passed  by  the  provincial  councils  of  Baltimore, 
&c.,  in  respect  to  this  matter.  From  this  source  are  trans- 
lated or  epitomized  the  following  particulars : 

The  first  council  of  Baltimore  6ay  : 

". . .  We  greatly  desire,  that  no  church  hereafter  be  erected  or  conse- 
crated, unless  it  shall  have  been  assigned  by  a  written  instrument, 
whenever  possible,  to  the  bishop  in  whose  diocese  it  is  to  be  erected, 
for  divine  worship  and  the  use  of  the  faithful,  the  privileges  of  Regulars 
being  preserved  unimpaired.  . . ." 


CHURCH-PROPERTY   AND  REVENUES.  553 

The  summary  of  a  decree  by  the  Roman  Congregation  of  the  Propa- 
ganda in  1840  is  thus  given : 

"That  every  bishop  ought  to  make  a  will,  in  which  let  him  constitute 
as  his  heir  one  of  his  fellow-bishops  of  the  region,  whom  he  may  have 
judged  more  suitable  in  the  Lord,  to  the  end  that,  being  thus  constituted 
heir,  he  may  deliver  to  the  successor  of  the  deceased  bi.-hop  all  the 
property  which  came  to  him  by  right  of  inheritance  of  this  sort ;  yet 
this  must  by  no  means  be  expressed  in  the  will  itself,  but  be  signified  to 
the  heir  thus  constituted  by  a  letter  which  he  ought  to  burn  after  read- 
ing it  through.  A  bishop  who  has  a  coadjutor  ought  to  make  him  his  heir." 

Bishops  and  priests  are  cautioned  against  loading  church-property 
with  debt ;  and  it  is  decreed  "  that  lay-persons  may  never  be  allowed 
to  speak  to  the  people  in  churches,  without  the  bishop's  license,  after 
they  have  been  consecrated  or  only  blessed." 

The  7th  council  laid  down  this  general  principle : 

"  The  Fathers  decreed  that  all  churches,  and  other  ecclesiastical 
goods,  which,  acquired  either  by  donation  or  by  the  offerings  of  the 
faithful,  are  to  be  applied  to  works  of  charity  or  religion,  belong  to 
the  ordinary  [= bishop]  ;  unless  it  appear,  and  be  evident  in  writing, 
that  they  were  delivered  to  some  regular  order  or  congregation  of 
priests  for  their  use." 

The  1st  plenary  council  of  Baltimore  strictly  forbids  laymen's  inter- 
meddling with  the  administration  of  gifts  for  divine  worship  or  for  charity, 
without  the  free  consent  of  the  bishops  ;  and  declares  that  those  who 
infringe  this  regulation  are  subject  to  the  penalties  pronounced  by  the 
council  of  Trent  upon  those  who  unlawfully  take  possession  of  ecclesi- 
astical property,  these  penalties  being  an  anathema — absolution  from 
which  can  be  given  only  by  the  pope — and  also,  in  the  case  of  an  ec- 
clesiastic, deprivation  of  his  benefices,  of  his  right  to  discharge  his  ec- 
clesiastical functions,  &c. 

The  2d  plenary  council  of  Baltimore  speaks  of  full  liberty  as  requir- 
ing that  the  laws  and  provisions  made  by  the  church  itself  should  be 
admitted  in  the  civil  court  also  in  respect  to  ecclesiastical  goods,  as 
churches,  cemeteries,  &c.,  and  thus  civil  power  be  given  them ;  and 
extends  to  all  the  churches  of  this  country  these  6  regulations  in  respect 
to  trustees — hi  whatever  mode  they  may  be  chosen — which  were 
adopted  in  the  3d  provincial  council  of  New  York  in  1861,  and  ap- 
proved by  the  holy  see : 

"  1.  That  no  one  be  admitted  to  the  number  of  trustees,  respecting 


554  CHURCH-PROPERTY  AND   REVENUES. 

whom,  at  the  election  itself,  or  a  little  before,  it  was  established  that  he 
had  given  his  name  to  any  secret  society,  or  had  not  received  the  Eas- 
ter sacrament 

"  2.  Let  the  trustees  understand  well  that  it  is  altogether  unlawful 
for'  them  either  to  transfer  the  least  part  of  the  church's  goods  to  their 
own  uses  under  any  title  or  pretext,  or  to  extraneous  uses,  except  by  the 
bishop's  leave,  and  in  accordance  with  the  apostolic  constitutions  respect- 
ing the  alienation  of  ecclesiastical  property. 

"  3.  [Forbids  the  trustees  to  appropriate  money,  except  for  ordinary 
expenses,  beyond  a  certain  sum,  without  the  bishop's  written  consent.] 

"  4.  Let  trustees  know,  that  it  belongs  to  the  bishop  to  nominate  and 
create  a  pastor  of  a  church,  and  to  continue  him  in  office,  or  the  con- 
trary. It  also  belongs  to  the  bishop  alone  to  bestow  a  certain  sum  of 
money  on  the  pastors  of  souls  for  their  support ;  nor  is  it  lawful  for 
trustees  to  retain,  or  diminish,  or  increase  wages  of  this  sort. 

"  5.  It  belongs  to  the  pastor  to  appoint  the  organist,  singers,  sexton, 
keeper  or  attendant,  schoolmaster  (if  there  is  any  school  in  the  parish), 
and  other  men  of  this  sort,  who  serve  the  altar  or  church. 

"  6.  [Warns  trustees  not  to  prescribe  any  thing  as  law  or  rule  for 
the  parishioners  without  the  pastor's  advice,  and  provides  that  any  con- 
troversy between  the  pastor  and  the  trustees  shall  be  decided  by  the 
bishop,  "  whose  judgment  and  opinions  all  shall  obey."J 

In  this  connection  we  may  cite  a  passage  from  the  pastoral 
letter  of  the  1st  plenary  council  of  Baltimore  held  in  1852  : 

"  Whatever  is  offered  to  GOD,  and  solemnly  consecrated  to  His  service, 
whether  it  be  the  material  temple  in  which  His  worshipers  assemble,  or 
the  ground  set  apart  for  the  interment  of  those  who  repose  in  GOD'S- 
field  awaiting  the  promised  resurrection,  or  property,  real  or  personal, 
intended  for  the  purposes  of  Divine  service,  or  for  the  education,  support, 
and  maintenance  of  the  clergy, — every  such  thing  is  sacred  and  belongs 
to  the  Church,  and  cannot  be  withdrawn  from  the  service  of  GOD  with- 
out the  guilt  of  sacrilege.  The  donor  or  donors  of  such  gifts  can  exer- 
cise no  right  of  ownership  over  them.  With  these  temporal  things, 
thus  separated  from  common  purposes  and  set  apart  for  the  service  of 
the  sanctuary,  the  Church  cannot  allow  any  interference  that  is  not 
subordinate  to  her  authority.  The  Bishop  of  each  diocese  is  the  repre- 
sentative and  organ  of  that  authority,  and  without  his  sanction,  no  ar- 


CHURCH-PROPERTY   AND   REVENUES.  555 

rangement,  howsoever  in  itself  of  a  purely  temporal  nature,  that  has  ref- 
erence to  religious  worship,  has,  or  can  have,  force  or  validity.  When- 
ever the  Bishop  deems  it  advisable  to  acquiesce  in  arrangements  for  the 
administration  of  Church  temporalities  which  have  not  originated  with 
the  ecclesiastical  authority,  or  which  may  have  arisen  from  ignorance  of 
its  rights,  or  from  a  spirit  of  opposition  to  them,  we  declare  that  such 
arrangements  have  force  and  effect  in  the  Catholic  Church,  in  conse- 
quence of  such  acquiescence,  and  not  from  any  other  cause  or  principle 
whatever,  And  we  furthermore  declare,  that  whenever  the  Bishop  of 
a  diocese  recognizes  such  arrangements,  or  acquiesces  in  them,  those 
charged  with  the  care  of  church  temporalities,  whether  laymen  or 
clergymen,  are  bound  to  render  an  annual  account  of  their  administra- 
tion to  the  Bishop,  agreeably  to  the  rule  prescribed  in  such  cases  by  the 
Holy  Council  of  Trent." 

The  transfer  of  church-edifices  and  church-property  to  the 
exclusive  control  of  the  bishops  has  not  been  effected  without 
some  controversy  and  some  extreme  measures,  and  is  due  in 
great  part  to  the  late  archbishop  Hughes.*  His  first  efforts, 
after  he  became  bishop,  being  directed  towards  this  end,  brought 
him  directly  into  conflict  with  the  lay-trustees,  who,  according 
to  the  prevalent  custom,  held  and  managed  the  church-property 
in  the  city  and  state  of  New  York,  which  with  part  of  New 
Jersey  at  first  constituted  his  diocese.  At  his  first  diocesan 
synod,  Aug.,  1842,  decrees  were  passed  respecting  church-prop- 
erty which  were  enforced  in  his  pastoral  letter  dated  Sept. 
8,  1842,  and  embodied  in  the  "  Rules  for  the  Administration 
of  Churches  without  Trustees,"  published  by  him  in  1845. 
The  German  church  of  St.  Louis  in  Buffalo,  whose  property 
was  held  under  a  deed  executed  in  1829  and  under  a  legisla- 
tive act  of  incorporation,  strenuously  opposed  the  requirement 
of  bishop  Hughes  and  of  bishop  Timon  (1st  bishop  of  the  dio- 
cese of  Buffalo,  1847 — 67),  and  twice  sent  one  of  their  trustees 

•John  Hughes,  D.D.,  born  in  the  north  of  Ireland  in  1798 ;  priest  in  Philadel- 
phia, Pa.,  1825 — 38;  consecrated  bishop  of  Basileopolis  in  partibus  and  coadjutor 
to  bishop  Dubois  of  New  York,  Jan.  7,  1838  ;  made  bishop  of  New  York  on  the 
death  of  bishop  Dubois  in  1842  ;  created  first  archbishop  of  New  York  in  1850; 
died  Jan.  3,  1864. 


556  CHURCH-PROPERTY  AND   REVENUES. 

to  Rome  in  regard  to  the  matter.  In  the  height  of  the  contrcK 
versy  the  church  was  closed  for  a  long  time.  The  pope  di- 
rected Monsignor  Bedim  (see  Chapters  VII.  and  XIX.)  to 
hear  and  decide  the  case  as  his  nuncio  or  representative. 
Accordingly,  Oct.  22,  1853,  the  trustees  had  an  inter- 
view with  the  nuncio  and  presented  to  him  a  memorial 
containing  the  particulars  of  their  grievances.  The  nun- 
cio, October  25th,  sent  them  a  written  communication,  de- 
ciding that  the  congregation  should  conform  to  the  bishop's 
requirement — that  the  trustees  should  take  the  necessary  steps 
to  effect  this  as  soon  as  possible — that  the  administrators  ap- 
pointed by  the  bishop  should  manage  the  church-property,  use 
all  that  they  received  in  the  church,  and  at  fixed  periods  give 
an  account  of  their  administration  to  the  bishop  and  to  the 
faithful  that  frequent  the  church.  To  this  communication  the 
trustees  on  the  same  day  sent  a  reply,  the  essential  part  of 
which  is — 

" .  .  .  .  We  see  nothing  in  your  Excellency's  answer  but  a  repetition 
of  the  demand  made  by  the  Rt.  Rev.  Bishop  Timon,  that  is,  entire  sub- 
mission and  that  our  Act  of  Incorporation  should  be  annulled,  and  that 
the  appointment  of  a  Committee  instead  of  a  Board  of  Trustees  should 
be  made  by  him,  which  has  been  the  cause  of  our  difficulties.  Up  to  the 
time  of  the  beginning  of  the?e  difficulties,  we  never  meddled  with  the 
spiritual,  leaving  it  entirely  to  the  Pastor  and  Bishop  ;  but,  as  to  the 
temporalities,  we  had  always  the  control,  subject  nevertheless  to  the 
yearly  inspection  of  the  Rt.  Rev.  Bishop  and  Pastor  fand  at  any  time 
within  the  fiscal  year)  over  the  amount  expended  and  received,  and 
which  the  Pastor  always  found  correct  As  to  the  annulling  of  the  Act 
of  Incorporation,  there  is  not  the  least  shadow  of  thought,  as  we  be- 
lieve that  temporalities  have  nothing  to  do  with  spiritualities.  ..." 

The  final  letter  of  the  nuncio,  Oct.  26th,  declared  their 
answer  "  truly  painful,"  expressed  his  conviction  that  they  dis- 
regarded altogether  Catholic  principles,  and  deplored  their  sad 
position,  if  they  persisted. 

Bishop  Timon,  Nov.  19th,  issued  a  pastoral  letter  to  the  con- 
gregation of  the  St.  Louis  church,  warning  them  of  the  sentence 


QHURCH  PROPERTY   AND    REVENUES.  657 

of  excommunication  to  be  pronounced  upon  those  who  resist ; 
and,  on  the  22d  June,  1854,  the  bishop  officially  declared  the 
7  "  so-called  trustees  of  St.  Louis  Church,"  whom  he  mentioned 
by  name,  "  to  be  excommunicated  with  the  major  or  greater 
excommunication  ;  "  and  further,  "  that  all  who  may  hencefor- 
ward accept  the  office  of  Trustee  in  St.  Louis  church,  to  con- 
tinue the  present  unholy  opposition  to  church  discipline,  will, 
ipso  facto,  that  is,  by  the  very  fact,  incur  the  same  major  ex- 
communication." 

Other  Roman  Catholic  congregations  besides  that  of  St.  Louis, 
also  resisted  for  a  time  the  requirement  of  the  bishops  to  surren- 
der their  church-property ;  but  one  after  another  complied  with 
the  requirement,  and  thus  harmony  was  generally  restored.* 
In  1855,  however,  the  New  York  legislature  passed  the  "  church- 
tenure  bill,"  designed  to  vest  the  title  of  church-property  in  a 
religious  corporation  formed  by  the  congregation  or  religious 
society  occupying  and  enjoying  it,  and  to  prevent  any  ecclesias- 
tic from  transmitting  such  property  to  his  successor ;  but  this 
law  was  repealed  in  about  8  years. 

In  1866  a  petition  was  presented  to  the  Massachusetts  legis- 
lature from  the  late  bishop  Fitzpatrick  and  others  praying  for 
an  act  "  authorizing  the  several  Roman  Catholic  churches  or 
congregations  in  this  commonwealth  to  assume  corporate  pow- 
ers, with  the  same  rights  to  hold  property  and  estate  which  re- 
ligious parishes  have  by  law,  and  that  such  corporate  powers, 
in  every  case,  shall  be  vested  in  the  Roman  Catholic  bishop  and 

*Rev.  Charles  Chiuiquy,  of  St.  Anne,  Kankakee  Co.,  111.,  who  with  many 
French  Canadians  of  his  former  flock  had  left  the  Roman  Catholic  church,  said  in 
1859: 

"  We  began  our  struggles  with  the  church  of  Rome  by  resisting  the  abominable 
abuses  of  her  bishops.  A  church  built  by  the  French  Canadians  for  their  own  use, 
and  a  parsonage  erected  by  them  for  their  priest,  had  been  transferred  from  their 
hands  to  another  congregation  without  their  permission,  and  sold  and  the  money 
pocketed  by  the  '  holy '  embassadors  of  Rome.  And  when  we  went  to  ask  in  a  re- 
spectful way  from  the  bishop  by  what  authority  he  had  done  all  these  things,  he 
dismissed  my  countrymen  with  these  words  :  "  French  Canadians,  you  do  not 
know  your  religion.  If  you  knew  it,  you  would  acknowledge  that  I  have  the  right 
to  sell  your  churches  and  church-property  and  pocket  the  money,  and  go  and  eat 
and  drink  it  where  I  like. '  " 


558  CHURCH-PROPERTY   AND   REVENUES. 

the  vicar-general  of  the  diocese  in  which  such  church  or  con- 
gregation may  be — the  pastor  of  such  church  or  congregation 
for  the  time  being,  and  two  laymen  thereof,  to  be  appointed  by 
the  said  bishop,  vicar-general  and  pastor  or  a  majority  of 
them1 ;  "  but  the  committee  on  parishes  and  religious  societies, 
of  which  the  late  Rev.  Samuel  M.  Worcester,  D.D.,  was  chair- 
man, made  an  able  and  unanimous  report  unfavorable  to  the  peti- 
tion. The  Committee  say: 

" .  .  .  .  By  this  arrangement  the  congregational  or  society  corpora- 
tions would  '  in  every  case  '  be  merely  nominal.  The  real  corporation 
would  be  composed  of  the  3  ecclesiastics  and  the  2  laymen  of  their 
choice  ;  the  members  of  the  congregational  body  having  no  vote  in  the 
appointment  of  their  nominal  representatives.  In  short,  the  congrega- 
tional corporations  would  have  no  corporate  powers  whatever. 

"  No  such  anomalous  bodies,  we  affirm  with  all  confidence,  can  ever 
be  created  or  legalized  by  an  act  of  the  legislature.  They  would  be 
contrary  to  the  whole  theory  and  purpose  of  our  civil  and  religious  in- 
stitutions. 

"  At  present,  the  title-deeds  of  all  Roman  Catholic  church-property 
in  the  State  are  in  the  name  and  in  the  hands  of  the  bishop.  By  his 
will  he  transmits  the  whole  to  his  successor,  there  being  no  law  to  the 
contrary — although  in  fact  he  owns  not  a  dollar  of  all  the  value.  Thus 
Bishop  Williams  comes  into  possession  of  all  the  numerous  and  costly 
estates,  which  the  late  Bishop  Fitzpatrick2  either  received  from  his 
predecessor  or  added  by  his  own  administrative  exertions. 

"  The  holding  of  so  much  property,  now  amounting  to  hundreds  of 
thousands  and  to  millions — and  which  in  the  future  may  be  increased 
indefinitely  and  immensely — gives  to  the  incumbent  of  the  bishopric, 
as  every  one  must  see,  a  vast  power  of  influence,  political  as  well  as  ec- 
clesiastical. And  this  power  would  be  none  the  less,  if  the  change 
should  be  made  which  is  proposed  in  the  petition  now  before  us.  ... 

1  This  proposed  act  for  Massachusetts  is  substantially  the  law  of  the  state  of  New- 
York,  enacted  in  1863  ;  and  hence  this  report  may  be  considered  a  review  of  the 
existing  law  of  N.  Y. 

*  John  B.  Fitzpatrick,  D.D.,  bishop  of  Boston,  died  Feb.  13, 1866  ;  his  successor, 
John  J.  Williams,  D.D.,  was  consecrated  March  11,  1866. 


CHURCH-PROPERTY  AND  REVENUES.  559 

"  It  has  indeed  been  alleged  in  favor  of  the  scheme  suggested,  that 
it  would  serve  to  popularize  the  existing  method  of  administration. 
This  view  is  more  superficial  and  specious  than  satisfactory. .  .  . 

"  If  it  should  so  happen  that  the  '  two  laymen '  should  be  disposed  to 
unite  in  a  vote  or  remonstrance  against  any  measure,  their  opposition 
could  easily  be  neutralized  or  rendered  powerless.  The  probability, 
however,  would  be,  that  no  laymen  would  be  taken  into  the  councils 
and  the  pecuniary  trusts  of  the  ecclesiastics,  except  those  who  would 
be  cordially  subservient  to  the  appointing  power.  And  thus,  as  already 
intimated,  the  corporation  with  '  the  corporate  powers  '  would  be  the 
3  ecclesiastics,  with  the  form  or  shadow  only  of  lay  element,  and  that 
of  their  own  choosing  and  at  thrir  own  disposal. 

"  The  bishop  is  nominated  by  other  bishops,  but  is  appointed  by  the 
sovereign  pontiff  at  Rome.  The  vicar-general,1  who  is  the  bishop's 
deputy,  is  appointed  by  the  bishop,  as  is  also  each  one  of  the  pastors  of 
the  congregations.  As  the  3  ecclesiastics  would  appoint  the  2  laymen, 
the  5,  in  any  case  of  need  or  pleasure,  could  summarily  be  resolved  into 
3,  the  3  into  2,  and  the  2  into  1. 

"  In  the  whole  extending  scries  of  close  corporations,  which  the  leg- 
islature is  desired  to  create,  the  bishop,  from  his  relation  to  his  deputy 
and  to  the  3  others,  in  all  cases  would  have  just  as  much  of  uncontrol- 
lable power  as  if  he  were  a  corporation  sole. 

"  This  virtually  he  now  is.  And  there  is  not  the  least  evidence  that 
in  the  extraordinary  scheme  of  corporations  now  proposed,  Bishop 
Fitzpatrick  intended,  or  Bishop  Williams  expects,  to  part  with  the 
smallest  portion  of  his  authority  and  control  in  respect  to  Roman 
Catholic  church-property. 

"  Great  as  this  property  now  is,  it  is  constantly  becoming  greater. 
And  it  is  an  insuperable  objection  to  the  prayer  of  the  petitioners,  that 
no  limitation  of  the  amount  of  property  to  be  held  is  provided  or  suggest- 
ed.2 The  only  argument  which  is  of  weight  in  favor  of  the  petitioners, 

1  Some  dioceses  have  2  vicars-general,  as  Alton,  Burlington,  Cincinnati,  Phil- 
adelphia, St.  Louis,  &c. 

2  In  1 855,  the  Hon.  Erastus  Brooks,  in  the  Senate  of  New  York,  estimated  the 
church  property  of  which  archbishop  Hughes  was  the  legal  owner,  to  be  worth 
nearly  $5,000,000.    Putnam's  Magazine  for  July,  1869,  estimated  the  landed  estate 
then  held  or  controlled  by   the  5  Roman   Catholic  prelates  in  the  State  of  New 
York  (the  archbishop  of  New  York,  and  the  bishops  of  Albany,  Brooklyn,  Buffalo, 
and  Rochester),  to  be  worth  from   $30,000,000  to  $50,000,000.     But   Mr.  James 
Parton,  in  the  Atlantic  Monthly  for  April,  1868,  valued  that  in  the  archdiocese  of 
New  York  alone  at  $50,000,000. 


560  CHURCH-PROPERTY  AND  REVENUES. 

is  the  possible  failure  on  the  part  of  the  bishop  to  make  and  secure  hia 
will,  so  that  all  the  church-property  in  his  hands  shall  be  passed  on  to 
his  successor,  without  any  liability  to  interference  from  legal  heirs. 
The  weight  of  this  argument  is  not  great.  What  the  probabilities  are 
of  such  a  failure  every  one  may  be  left  to  judge  for  himself. 

"  But  the  bishop  has  in  his  own  power  an  adequate  provision  for  the 
contingency  in  question,  without  any  new  act  of  the  legislature.  He 
has  only  to  distribute  all  the  church-property  where  it  really  belongs — 
that  is,  among  the  different  congregations  duly  organized  and  thus 
qualified — each  to  take  its  own  part  and  care  respectively,  and  dis- 
charge its  own  legitimate  and  rightful  responsibilities. 

"  There  would  also  be  an  avoidance  hereafter  of  the  very  heavy  ex- 
pense which,  under  the  internal  revenue  laws,  is  now  required  in  the 
transfer  of  the  title-deeds  of  a  deceased  bishop  to  his  successor.  This 
anticipated  expense,  as  we  understand,  was  the  immediate  occasion  of 
the  present  petition  to  the  legislature.  It  was  intimated  by  the  legal 
counsel  of  the  petitioners,  that  the  members  of  these  congregations  are 
migratory,  and  in  general  could  not  well  be  relied  upon  in  the  man- 
agement of  church-property  and  affairs.  We  would  merely  appeal  to 
the  common  observation  of  intelligent  persons  to  sustain  us,  when  we 
affirm  that  there  is  both  permanency  and  competency  in  these  congre- 
gations, as  well  as  in  those  of  their  Protestant  neighbors,  for  a  perfor- 
mance of  the  simple  duties  of  such  offices  as  parishes  or  religious  socie- 
ties usually  require. 

"  The  Committee  also  cannot  see  any  good  reason  why  those  who 
build  the  church-edifices,  and  who  so  abundantly  support  their  pastors, 
bishops,  and  other  ecclesiastics,  should  not  have  the  control  of  those 
edifices  in  their  own  name,  as  their  own  corporate  property  for  religious 
purposes, according  to  the  existing  laws  of  the  Commonwealth. 

"  The  corporate  organization  and  administration  of  Roman  Catholic 
parishes  or  societies,  we  cannot  doubt,  would  give  very  general  satis- 
faction to  the  members  ;  and,  according  to  our  American  principles  and 
experience,  would  add  to  their  mental  activity,  their  self-respect,  and 
all  their  capabilities  of  usefulness  as  good  citizens.  .  .  . 

"It  would  be  a  flagrant  injustice,  an  abuse  of  power  unpardonable  in 
a  legislature  of  Massachusetts, — whatever  may  be  done  elsewhere, — 
if  any  of  our  fellow-citizens  should  be  denied  the  fullness  of  that  liberty 
to  which,  by  the  smiles  of  our  God  upon  us,  we  are  so  signally  indebted. 


CHURCH-PBOPERTY  AND  REVENUES.  561 

And  this  we  certainly   and  unmistakably  should  deny  to  our  Roman 

Catholic  fellow-citizens,  if  we  should  grant  the  prayer  of  the  petitioners. 
» 

The  revenues  or  incomes  of  Roman  Catholic  churches,  priests, 
&c.,  are  derived  from  pew-rents,  masses  for  the  dead  or  other 
special  objects,  marriages,  burials  in  consecrated  ground,  in- 
dulgences, fairs,  &c. 

Many  Protestants  firmly  believe  that  Roman  Catholic  priests 
are  as  a  body  exceedingly  skillful  and  successful  practitioners  of 
the  art  of  raising  money  for  ecclesiastical  purposes.  It  is  well 
known  that  St.  Peter's  and  other  European  churches  are  not  fur- 
nished with  pews  ;  but  chair-rents,  or  payments  for  the  occupancy 
of  chairs  either  for  single  services  or  for  the  half-year  or  year, 
are ,  with  some  exceptions,  exacted  in  Roman  Catholic  churches 
in  France,  those  who  do  not  occupy  chairs  being  compelled  to 
stand  or  kneel  or  take  the  benches  fastened  to  the  walls.  In 
this  country,  however,  Roman  Catholic  churches,  as  well  as 
others,  have  pews  and  incomes  from  pew-rents.  Now  since,  in 
the  larger  churches  at  least,  there  are  several  masses  every 
Sunday  and  holy  day,  and  attendance  is  required  at  only  one 
mass  on  any  given  day,  the  same  seat  or  pew  may  obviously  be 
rented  to  as  many  different  persons  as  there  are  regular  masses 
for  each  Sunday ;  and  so  both  the  amount  of  church-accommo- 
dations and  the  amount  of  pew-rent  collected  may  be  several 
times  as  great  as  in  Protestant  churches  where  individuals  or 
families  are  considered  to  be  entitled  to  their  seats  at  all  the 
services  of  the  church.  A  Roman  Catholic  church  capable  of 
seating  1000  persons  may  have  3  masses  on  Sundays,  &c.,  and  thus 
accommodate  3000  persons,  who  may  all  contribute  their  share 
towards  the  income  of  the  church.  And  these  contributions 
or  payments  are  often — if  not  generally — much  greater  propor- 
tionally than  many  Protestants  think  themselves  able  to  pay 
for  religious  objects.  They,  of  course,  may  vary  with  the  per- 
sonal influence  of  the  priest.  A  Roman  Catholic  servant-girl 
who  pays  $1  a  month  for  her  pew-rent,  and  purchases  a  rosary, 
crucifix,  &c.,  which  the  priest  has  blessed,  may  be  called  oa 
36 


562  CHURCH-PROPERTY  AND  REVENUES. 

for  extraordinary  contributions,  as  when  the  corner-stone  of  a 
church  is  laid,  or  the  edifice  is  dedicated,  or  the  altar  or  the  organ 
or  the  bell  is  to  be  bought,  or  a  fair  is  held  to  raise  money  for  an 
asylum  or  hospital  or  some  other  distinctively  Catholic  object. 
On  such  occasions,  also,  appeals  are  often  made  directly  or  indi- 
rectly to  Protestants,  who  are  expected  to  respond  with  greater 
or  less  liberality.  The  declaration,  too,  is  not  unheard  of,  that 
"  Protestants  must  pay  for  the  new  church,"  that  is,  by  an  in- 
crease in  the  wages  paid  to  servant-girls  and  laborers  that  they 
may  thus  be  able  to  give  more  for  this  object.  About  15  years 
ago  the  bishop  went  to  Brandon,  Vt.,  and,  after  speaking  to  the 
congregation  on  Sunday  very  sharply  about  their  then  unfinished 
church-edifice,  and  notifying  them  that  he  should  take  things 
into  his  own  hands  and  finish  the  edifice  himself,  he  proceeded 
thus,  according  to  a  letter  written  and  published  at  the  time  by 
a  Protestant  missionary,  Rev.  J.  L '  Heureux  : 

"  He  called  all  the  Roman  Catholics  of  the  place  to  meet  him.  He 
then  informed  them  that  a  collection  for  the  completion  of  the  house 
must  be  taken,  and  ordered  the  man  who  had  charge  of  the  door  to 
shut  it,  and  to  keep  it  shut,  and  let  no  person  go  out.  He  then  ad- 
dressed the  congregation  with  much  severity,  and  assured  them  that 
not  one  should  go  out  until  he  had  made  a  contribution,  or  had  paid 
his  share  toward  finishing  the  building.  This  produced  a  wonderful 
scene.  The  people  feared  the  wrath  of  the  bishop,  and  yet  many  did 
not  wish  to  pay,  or  to  such  an  amount  as  he  demanded.  Great  con- 
fusion arose.  Some  who  had  heard  me  preach  ventured  to  cry  out ; 
'  We  do  not  expect  to  buy  heaven  with  our  money.'  On  that  outcry, 
a  multitude  rushed  to  the  door  to  force  a  way  out.  But  the  bishop 
ran  after  them,  and  shouted  to  the  door-keeper  to  maintain  his 
position,  and  keep  the  door  fast.  The  effort  of  the  people  was  in 
vain.  The  bishop  conquered,  and  obtained  the  money." 

In  regard  to  fees  for  masses,  the  2d  Plenary  Council  of  Bal- 
timore says: 

**  Just  pay  or  alms  for  celebrating  a  mass  which  one  is  not  bound  to 
celebrate  for  another  may  lawfully  be  received. We  determine 


CHURCH-PROPERTY  AND   REVENUES.  663 

this  only,  that  no  one  exact  more,  nor  regularly  less,  than  may  have 
appeared  to  his  bishop  fit  and  just." 

The  council  likewise  left  to  the  bishops  the  matter  of  founda- 
tions for  masses,  by  which  a  certain  sum  of  money  is  paid  for 
the  celebration  of  a  mass  or  masses  either  for  ever  or  for  a 
certain  number  of  years  ;  and  the  consent  of  the  bishop,  or  of 
the  prelate  of  the  order,  is  required  before  such  foundations 
may  be  accepted. 

In  "  The  Pilot,"  published  at  Boston,  June  4, 1870,  are  3 
advertisements  of  masses  instituted  under  the  sanction  of  the 
ecclesiastical  authorities,  viz :  (1.)  A  mass  every  Saturday 
forever,  "  for  the  intention  of  those  contributing  $5,  or  a 
greater  amount,  to  the  erection  of  St.  Joseph's  cathedral, 
Columbus,  0."  (2.)  A  daily  mass  for  100  years,  beginning 
March  21,  1866,  in  the  St.  Benedict's  church,  Atchison,  Kan- 
sas, "  in  favor  and  according  to  the  intention  of  those  who 
contribute  $100  towards  the  erection  of  our  new  church."  (3.) 
Two  high  masses  every  year,  as  long  as  the  monastery  exists,  for 
all  who  within  one  year  from  May  21,  1870,  forward  $5  for  fin- 
ishing and  paying  some  pressing  debts  of  the  Benedictine  Abbey 
of  St.  Louis  on  the  Lake  in  Minnesota;  also  certain  prize-gifts  of 
real  estate  in  Minnesota,  for  which  "  tickets  with  the  numbers 
will  be  forwarded  by  mail  on  the  receipt  of  money."  It  is  no 
secret  that  in  the  United  States  as  well  as  in  Italy  (see  Chapter 
I.),  lotteries — any  statute-law  or  precept  of  morality  to  the 
contrary  notwithstanding — are  commonly  used  by  Roman 
Catholics  for  the  promotion  of  what  are  regarded  as  religious 
and  charitable  objects,  covetousness  and  gambling  being  thus 
baptized  and  clothed  in  the  garb  of  an  angel  of  light. 

A  general  idea  of  the  expense  of  masses  for  the  dead  may  be 
formed  from  the  following  particulars.  A  case  was  tried  in 
Rochester,  N.  Y.,  in  January,  1855,  in  which  it  appeared  in 
evidence  that  the  sum  of  $3  was  paid  to  the  priest  for  "reposing 
the  soul "  of  an  Irish  Catholic  named  Quigley,  who  was  killed 
on  the  railroad.  A  person  in  the  employ  of  a  certain  company 


564  CHURCH-PROPERTY  AND  REVENUES. 

in  Montreal  having  been  accidentally  killed,  the  following  bill 
in  French,  signed  by  the  priest,  and  amounting  to  $26.65  (5s. 
=  $1),  was  paid  by  the  company: 

"  Account  of  the  expenses  of  burying  the  late 


"Cost  of  coffin,            -  -                                    £0  10  0 

Cost  of  service,  30s.,  -            -             -       1  10  0 

Crape,  10s.,        -  10  0 

15  Low  Masses,    -  -            -          15  0 

1  Anniversary  service,  60s.,  -             -             -             -             300 

2£  Ibs.  of  wax  tapers,  3s.  8d.,  -            -            -            -             83 


«£6133" 

The  fees  for  burial  in  consecrated  ground  are  a  considerable 
— sometimes  very  large — source  of  revenue.  One  of  Hon. 
Erastus  Brooks's  letters  to  archbishop  Hughes — not  contained, 
however,  in  the  archbishop's  book  entitled  "  Brooksiana,"  pub- 
lished in  1855,  and  purporting  to  be  "  the  controversy  between 
Senator  Brooks  and  archbishop  Hughes" — related,  as  a  review 
said  at  the  time,  to  "  Calvary  Cemetery,  and  the  oppression  of 
the  poor,  practiced  under  the  rules  which  govern  their  burial 
there,  and  which  bring  an  immense  annual  revenue  to  his 
treasury."  A  communication  published  in  the  New  York 
"  Observer  "  of  April  16,  1857 — the  truth  of  which  was  denied 
by  archbishop  Hughes,  but  declared  by  the  editors  to  be  con- 
firmed by  reliable  witnesses  and  ready  to  be  made  good  in  a 
court  of  justice — asserted  that  an  Irish  seamstress,  who  was 
nursed  by  her  sister  and  provided  with  a  room  gratuitously  by 
a  Protestant  family,  was  taken,  when  apparently  recovering  her 
health,  by  the  Sisters  of  Charity,  who  kept  her  4  weeks,  ex- 
acted all  her  money  (812),  and  then  turned  her  sick  and 
penniless  out  of  doors — that  her  sister,  after  paying  her  board 
for  a  while  in  a  private  house, 

"  Got  her  into  Bellevue  Hospital  [New  York],  where  she  died, 
and  was  buried  in  the  bishop's  burial-place  at  the  expense  of  her 
sister,  who  still  lived  with  me,  by  paying  $10  for  the  ground.  Mar- 


CHURCH-PROPERTY   AND   REVENUES.  565 

garet,  another  female  servant,  not  a  Romanist,  and  a  boy  living  at  my 
house,  with  others,  attended  the  funeral  in  two  coaches.  At  the 
burying-ground,  they  were  detained  in  the  hot  sun  until  they  could 
send  to  town  for  a  certificate  of  payment — having  neglected  to  bring  it 
with  them ;  and  the  corpse  was  not  allowed  its  resting-place  until  the 
certificate  was  in  the  priest's  hands  at  the  grave-yard." 

Rev.  P.  J.  Leo,  a  missionary  of  the  American  and  Foreign 
Christian  Union,  throws  some  light  upon  marriage-fees  in  the 
following  dialogue  between  a  young  Irishman  in  Rhode  Island 
and  the  priest  to  whom  he  went  to  make  the  arrangements  for 
being  married : 

"  The  priest,  knowing  that  the  bride  had  considerable  money,  told 
him  that  he  should  charge  $25  for  performing  the  ceremony.  The 
young  man  said,  '  I  think  it  altogether  too  much,  your  riverence/ 
'  Then  I  shan't  marry  you.'  '  Then  I  shall  go  and  get  somebody  else 
to  do  it.'  '  Then  I  will  excommunicate  you.'  '  Then  I  will  go  to 
another  church.'  '  Then  you  shan't  have  the  girl.'  '  Perhaps  I  can 
get  another.'  'What!  what!  do  you  dare  meet  me?'  T  troth,  your 
riverence,  I'll  tell  you  what  I've  been  thinking  of  lately.  I've  been 
thinking  that  the  churches  and  the  girls  are  pretty  much  alike.'  'What 
do  you  mean  ? '  '  Why,  because,  you  know,  if  one  won't  have  you, 
another  will.' " 

The  salaries  of  Roman  Catholic  priests  who  have  charge  of 
parishes,  according  to  the  principles  laid  down  in  this  chapter, 
are  paid  by  the  bishop,  to  whom  all  church-property  belongs. 
They,  of  course,  may  be  very  different  in  different  parishes ; 
but  are  naturally  much  less  than  those  of  Protestant  ministers, 
who  usually  have  families.  The  priests  of  each  of  the  3  prin- 
cipal Roman  Catholic  churches  in  New  Haven,  for  example,  are 
provided  with  a  furnished  parsonage,  in  addition  to  the  salary 
of  $300  to  the  pastor,  and  $500  to  the  assistant  pastor  or 
pastors  (2  at  St.  Patrick's,  and  1  each  at  St.  John's  and  St 
Mary's)  of  each  church.  St.  Boniface's  (German  Catholic) 
church  has  been  recently  organized,  and  St.  Francis's  of  Tair 
Haven  was  not  in  the  city  till  the  summer  of  1870,  and  the 


566  CHURCH-PROPERTY   AND   REVENUES. 

salaries  of  their  pastors  are  not  reported  in  the  City  Directory 
for  1870,  which  gives  the  salaries  of  the  rest. 

Churches  have  been  built  by  the  sale  of  indulgences,  as  St. 
Peter's,  Notre  Dame  in  Paris,  &c.  (see  Chapter  XIX.). 
"  Rome,"  said  an  eminent  American  Protestant,  "  sells  hopes 
for  the  living  and  peace  for  the  dead,  for  money,  according  to 
an  established  tariff  of  prices."  Compare  with  this  the  words 
of  the  Apostle  Peter  himself :  "Thy  money  perish  with  thee, 
because  thou  hast  thought  that  the  gift  of  God  may  be  purchased 
with  money"  (Acts  8:  20).  The  tract  "  Taxa  cancellarice 
apostolicce  et  Taxa  sanctce  poenilentice"  published  by  Marcellus 
Silber  at  Campo  Fiore  near  Rome,  1514,  and  often  reprinted, 
contained  the  tariff  of  dues  to  be  paid  to  the  Papal  Chancery 
for  all  absolutions  and  dispensations ;  and  fixed  the  price  of 
absolving  a  dean  from  a  murder  at  20  crowns  (=  $20)  ;  of 
allowing  a  bishop  or  abbot  to  commit  murder  when  he  pleases, 
at  300  livres  (=  about  $55)  ;  of  allowing  a  clergyman  to  be 
guilty  of  most  abominable  unchastity,  about  f>19£,  &c.  Of  this 
book  a  French  Catholic  divine,  Claude  Espence,  indignantly 
wrote  in  the  16th  century,  that  it  was  then  openly  exposed  for 
sale  at  Paris  like  a  venal  prostitute,  giving  license  to  commit 
very  many  crimes,  and  offering  absolution  from  all  after  they 
have  been  committed.  This  book  was  subsequently  placed  on 
the  index  or  list  of  prohibited  books,  under  the  claim,  as  there 
were  some  differences  in  different  editions,  that  it  had  been 
corrupted  by  Protestants  ;  but  the  book  was  not  disowned  by 
them  at  the  time  of  its  first  publication.  It  is  certain  that  the 
sale  of  indulgences,  the  pardon  of  sins,  the  appropriation  of  the 
annats  or  first-fruits  (=  the  first  year's  income  from  a  bene- 
fice or  bishopric),  <fec.,  have  been  productive  of  large  revenues 
to  the  see  of  Rome. 

"Peter-pence,"  "fee  of  Rome,"  "Rome-scot,"  &c.,  were 
names  given  to  the  annual  tax  of  a  penny  a  house  or  family, 
which  was  collected  for  the  pope  in  England  from  the  8th  to 
the  16th  century.  A  similar  tax,  varying  in  amount,  has  been 
levied  upon  Roman  Catholics  in  other  countries.  The  amount 


CHURCH-PROPERTY  AND  REVENUES.  567 

of  Peter-pence  contributed  in  the  United  States  in  1850  is  re- 
ported as  $25,978.24.  The  amount  of  Peter-pence  contributed 
throughout  the  world  in  1861  is  said  to  have  been  14,000,000 
francs,  or  nearly  $2,600,000.  A  recent  Roman  journal  asserted 
that  "while  the  annual  expenditure  of  the  pontifical  government 
amounted  to  812,000,000,  its  income  was  not  more  than 
$6,900,000 ;  and  even  with  the  addition  of  the  obolus  of  St. 
Peter  [=  Peter-pence]  there  existed  a  deficit  of  $3,850,000." 
This  statement  would  make  the  recent  income  from  this  source 
about  $1,250,000  annually.  Another  statement  makes  it 
11,000,000  francs,  or  somewhat  over  $2,000,000.  "  The  Peter- 
pence  Association"  is  reported  with  its  officers  in  the  archdio- 
cese of  Baltimore.  The  2d  Plenary  Council  of  Baltimore  directed 
that  an  annual  collection  for  the  pope  should  "  be  henceforth 
taken  up  in  all  the  dioceses  in  this  country,  on  the  Sunday 
within  the  octave  of  the  feast  of  SS.  Peter  and  Paul,  or  such 
other  Sunday  as  the  Ordinary  may  direct." 

The  church-property  of  the  Roman  Catholic  church  in  the 
United  States  is  of  immense  value  ;  its  yearly  revenues  are 
very  great ;  it  has  and  will  have  all  the  power  in  the  land 
which  the  control  and  use  of  money  will  give  it. 


CHAPTER    XXII. 

DENIAL   OF  THE  RIGHT  ,OF  PRIVATE   JUDGMENT. 

THIS  subject,  already  noticed  incidentally,  deserves  a  sepa- 
rate consideration.  Says  cardinal  Wiseman  in  his  account 
of  the  Roman  Catholic  church  (see  Chapter  II.)  : 

"  The  Catholic  church  .  .  .  professes  to  be  divinely  authorized  to 
exact  interior  assent  to  all  that  it  teaches." 

The  same  cardinal  says  in  his  preface  to  the  Exercises  of 
St.  Ignatius : 

"  In  the  Catholic  church  no  one  is  ever  allowed  to  trust  himself  in 
spiritual  matters.  The  sovereign  pontiff  is  obliged  to  submit  himself 
to  the  direction  of  another  in  whatever  concerns  his  own  soul." 

Says  St.  Philip  Neri,  founder  of  the  Oratorians : 

"  Let  him  that  desires  to  grow  in  godliness,  give  himself  up  to  a 
learned  confessor,  and  be  obedient  to  him  as  to  God." 

Says  St.  Ignatius,  founder  of  the  Jesuits,  in  his  Exercises : 

"  That  we  may  in  all  things  attain  the  truth,  that  we  may  not  err 
in  any  thing,  we  ought  ever  to  hold  it  as  a  fixed  principle,  that  what  1 
see  white,  I  believe  to  be  black,  if  the  Hierarchical  Church  so  define  it." 

Said  Father  Ignatius  (=  Hon.  and  Rev.  Mr.  Spencer)  of 
England,  after  being  "inhibited"  by  cardinal  Wiseman  from 
fulfilling  his  pledge  to  attend  a  meeting  at  Exeter  Hall : 

"  We  do  not  act  as  individuals :  we  act  in  concert  as  members  of  a 
great  organization." 

The  creed  of  pope  Pius  IV.  (see  Chapter  II.)  and  the  de- 
crees of  the  council  of  Trent  (see  Chapter  XIII.)  bind  every 


DENIAL   OP  THE   RIGHT   OP  PRIVATE   JUDGMENT.  569 

Roman  Catholic  to  surrender  his  own  judgment  ot  what  the 
Scriptures  teach,  and  to  receive  the  interpretation  of  "  the 
Church."  Bishop  England  amplifies  this  article  of  the  creed 
thus : 

"  The  Church  requires  of  her  children,  that  they  shall  conform  their 
minds  to  that  meaning,  which  has  been  received  in  the  beginning  with 
the  books  themselves,  from  their  inspired  compilers  :  and  that  they 
will  never  take  and  interpret  them  otherwise  than  according  to  the 
unanimous  consent  of  those  fathers,  who  in  every  age  have  given  to  us 
the  uninterrupted  testimony  of  this  original  signification.  She  knows 
of  no  principle  of  common  sense,  or  of  religion,  upon  which  any  in- 
dividual could,  after  the  lapse  of  centuries,  assume  to  himself  the  pre- 
rogative of  discovering  the  true  meaning  of  any  passage  of  the  Bible 
to  be  different  from  that  which  is  thus  testified  by  the  unanimous 
declaration  of  the  great  bulk  of  Christendom."1 

"  The  Philosophy  of  Conversion  "  (that  is,  from  Protestant- 
ism, infidelity,  <fec.,  to  Roman  Catholicism)  is  the  title  of  an 
elaborate  article  in  "The  Catholic  World"  for  Jan.,  1867, 
which  may  be  considered  as  almost  an  official  exposition  of 
the  subject.  This  article  shows  clearly  that  a  true  Roman 
Catholic  must  give  up  his  right  of  private  judgment.  It  says  : 

"  Whether  from  the  external  Saharas  of  Christian  skepticism,  or 
whether  from  beneath  the  shadow  of  the  truth  itself,  the  path  he  fol- 
lows leads  to  one  goal,  the  goal  of  unconditional  submission.  Conver- 
sion may  come  to  him  through  the  successive  adoption  of  Catholic 
dogmas,  through  fondness  for  external  rites  and  forms,  through  per- 
sonal friendship  and  familiarity,  through  any  of  those  myriad  ways 
by  which  God  bends  the  steps  of  his  elect  towards  Heaven  ;  but  when 

1  This  "  unanimous  declaration  of  the  great  bulk  of  Christendom  "  is  regarded 
by  Protestants  as  a  myth  or  unfounded  boast.  Certain  it  is  that  nearly  20  years 
ago  a  reward  of  £100  (=  nearly  $500)  was  publicly  offered  in  Manchester,  Eng., 
"  to  any  person  who  can  produce  the  unanimous  consent  of  the  Fathers  in  their 
interpretation  of  the  Scriptures."  At  the  same  time  and  place,  a  like  reward  of 
£100  was  offered  "  for  the  best  method  of  discovering  the  true  church  without  the 
exercise  of  private  judgment."  These  rewards  were  not  accepted,  though  one  of 
the  most  distinguished  controversialists  of  the  Roman  Catholic  church  was  then 
in  the  city.  The  "  unanimous  consent  of  the  Fathers  "  is,  like  the  infallibility  of 
popes  and  councils  (see  Chapters  III.  and  VI.  J,  a  very  troublesome  point. 


570  DENIAL   OP  THE   BIGHT   OP  PRIVATE   JUDGMENT. 

it  comes,  it  is  the  same  change  for  each,  for  every  one — the  abnegation 
of  all  choice  and  self-affirmation,  and  the  complete  subjection  of  the 
heart  and  will  to  the  obedience  of  faith.  Then,  and  then  only,  is  the 
work  ended  and  the  conversion  made  complete.  What  the  Church 
teaches  is  from  that  hour  the  faith  of  that  Christian  heart.  What  the 
Church  commands  is  the  law  of  that  Christian  will " 

Of  those  who,  in  the  exercise  of  their  private  judgment, 
arrive  at  doctrines  identical  or  nearly  identical  with  those 
which  the  Roman  Catholic  church  teaches,  and,  as  a  result  of 
this  identity,  accept  her  formularies  as  expressive  of  their 
faith,  the  article  says : 

"  These  men  apparently  hang  over  the  Church,  ready  to  drop,  like 
ripe  fruit,  into  her  open  bosom.  Nevertheless,  whatever  of  her  sym- 
bolism they  may  cherish,  they  cherish,  not  because  it  is  hers,  but  be- 
cause it  is  their  own.  It  is  not  truth  which  she  has  taught  them  ;  they 
have  discovered  it  themselves.  It  brings  them  no  nearer  to  her  in 
heart.  It  does  not  subject  their  will  to  hers.  On  the  contrary,  it  often 
begets  in  them  an  arrogance  of  her  divine  security,  as  if  their  simi- 
larity to  her  constituted  them  her  equals  in  the  authority  of  God. 
Such  men  are  not  with  the  Church,  whatever  proximity  they  seem  to 
have " 

The  New  York  Tablet,  in  giving  a  synopsis  of  Rev.  T.  S. 
Preston's  lecture  on  the  temporal  power  of  the  pope,  says : 

"  There  is  no  difference  of  opinion  among  Catholics  on  this  subject, 
for  we  do  not  allow  any  difference  011  such  questions.  The  decrees  of 
the  Church  forbid  it" 

A  commentary  on  this  declaration  is  found  in  the  fact  that 
Rev.  Thomas  Farrell,  who  had  been  for  about  15  years  in 
charge  of  St.  Joseph's  church  in  New  York  city,  wrote  a  letter 
of  sympathy  with  the  great  meeting  for  Italian  unity  held  in 
the  Academy  of  Music,  January  13, 1871,  and  was  tried  before 
the  archbishop  and  his  council  for  his  liberality  of  views  and 
freedom  of  expression.  The  result  was  a  vote  in  favor  of  re- 
moving Father  Farrell  from  his  charge,  and  he  was  informed 
by  a  note  from  the  archbishop,  Feb.  7th,  that  he  must  retract 


DENIAL   OF   THE  RIGHT   OP  PRIVATE   JUDGMENT.  571 

or  be  removed ;  but  his  church  and  parish  protested  against 
his  removal,  and  their  petition  being  seconded  by  most  of  the 
parish  priests  of  the  city,  he  was  subsequently  restored  to  his 
parish  by  the  archbishop  after  his  humble  submission. 

The  excellent  and  learned  Fenelon,  archbishop  of  Cambray 
in  France,  1695-1715,  being  censured  by  pope  Innocent  XII. 
as  a  religious  enthusiast,  read  from  his  own  pulpit  the  pope's 
condemnation  of  his  opinions,  and  publicly  proclaimed  his 
submission  to  the  mandate  which  silenced  his  utterance  of 
what  he  regarded  as  divine  truth. 

Other  cases  may  also  be  cited  to  show  the  opposition  be- 
tween the  Roman  Catholic  church  and  what  Protestants  un- 
derstand by  the  right  of  private  judgment,  &c.  Galileo,  who 
had  been  required  in  1616  never  again  to  teach  the  Coperni- 
can  doctrine  of  the  earth's  motion,  was  formally  condemned 
by  the  Inquisition  at  Rome,  June  22,  1633,  for  maintaining 
the  propositions  "  that  the  sun  is  the  centre  of  the  world,  and 
immovable  from  its  place,"  and  "  that  the  earth  is  not  the 
center  of  the  world,  nor  immovable,  but  that  it  moves,  and 
also  with  a  diurnal  motion,"  and  was  compelled  to  take  an 
oath  on  the  Gospels  thus : 

u  With  a  sincere  heart  and  unfeigned  faith  I  abjure,  curse,  and  de- 
test the  said  errors  and  heresies  (viz.,  that  the  earth  moves,  &c.)  ;  I 
swear  that  I  will  never  in  future  say  or  assert  any  thing,  verbally  or 
in  writing,  which  may  give  rise  to  a  similar  suspicion  against  me.  .  . . 

"  I  Galileo  Galilei  have  abjured  as  above  with  my  own  hand." 

After  the  French  revolution  of  1830,  the  Abbe*  de  Lainen- 
nais  founded  the  journal  ISavenir  (=  the  future),  in  which 
he  aimed  to  combine  democracy  with  papal  supremacy,  and 
liberal  opinions  with  Catholic  doctrines.  He  was  assisted  by 
Pere  (=  Father)  Lacordaire,  Count  de  Montalembert,  &c. 
They  advocated  in  their  journal,  among  other  things,  liberty 
of  worship,  of  conscience,  and  of  the  press  ;  the  prelates  and 
Jesuits  met  them  with  violent  opposition  and  denunciation  ;  in 
November,  1831,  the  publication  of  ISavenir  was  suspended ; 
3  of  its  editors,  named  above,  went  to  Rome  and  sought  the 


572  DENIAL  OP  THE  BIGHT  OP  PRIVATE  JUDGMENT. 

papal  approbation  without  receiving  any  attention  at  the 
time  ;  the  pope,  however,  in  an  encyclical  letter,  dated  Aug. 
15,  1832,  condemned  the  doctrines  of  L'avenir,  and  charac- 
terized as  a  delirium  the  idea  that  "  liberty  of  conscience  and 
of  worship  is  the  right  of  every  man ;  "  l  the  editors  were  cited 
to  Rome  and  signed  their  submission  ;  the  brilliant  Lamen- 
nais,  having  become  a  skeptic,  died  in  1854,  and,  in  accord- 
ance with  his  will,  he  was  buried  without  any  religious  service, 
and  his  grave,  in  the  Potter's  Field,  is  unmarked  by  any  stone ; 
Lacordaire  became  a  Dominican  and  the  most  celebrated 
preacher  of  his  time,  lived  the  life  of  a  devotee  and  ascetic, 
and  after  abundant  self  inflicted  flagellations  and  fastings  and 
other  "  punishments  "  of  the  flesh,  died  in  1861 ;  Montalem- 
bert,  who  was  in  1843  the  recognized  leader  of  the  Catholic 
party  in  the  French  legislative  assembly,  and  in  1863  an  elo- 
quent advocate  of  liberty  of  conscience  in  an  assembly  of 
Catholic  Liberals  at  Malines,  was  denounced  by  the  ultramon- 
tane journals,  while  he  was  on  his  death-bed  in  1870,  as  an 
enemy  of  the  Church,  and  French  bishops  were  forbidden  by 
the  pope  to  celebrate  a  public  mass  for  his  soul  after  his  death. 
Father  Hyacinthe,  originally  Charles  Loyson,  a  Sulpician 
priest  1851-9,  and  subsequently  a  Barefooted  Carmelite  1859— 
69,  became  the  successor  of  the  eloquent  Lacordaire  and  of 
the  Jesuit  Ravignan  as  preacher  in  the  cathedral  of  Notre 
Dame  in  Paris,  1864.  He  was  an  earnest,  devout,  and  loyal 
member  of  the  Roman  Catholic  church,  yet  has  been  styled 
in  a  Protestant  sense  Scriptural  and  evangelical  in  his  preach- 
ing, giving  prominence  to  the  Bible  and  its  grand  truths  of  the 
apostasy  and  ruin  of  our  race  through  the  sin  of  Adam,  of  the 
universality  of  human  guilt,  of  the  great  atonement  by  the  Son 
of  God,  of  the  certainty  of  the  future  punishment  of  the  im- 
penitent, and  of  the  sovereignty  of  God  in  his  providence  over 
men.  He  also  held  and  fully  expressed  the  opinion  that  the  true 
church  of  Jesus  Christ  includes  many  who  are  not  in  outward 

1  This  utterance  of  Gregory  XVI.  was  cited  with  approval  by  Pius  IX.  in  his 
encyclical  letter  of  Dec.  8,  1864. 


DENIAL  OP  THE   RIGHT   OF  PRIVATE  JUDGMENT.  573 

and  visible  communion  with  the  Roman  Catholic  church,  and 
that  the  true  home  of  religion  is  not  so  much  in  the  cloister  as 
in  the  family  ;  and  he  was  an  outspoken  and  patriotic  lover  of 
liberty  in  distinction  from  all  personal  and  absolute  govern- 
ment. But  this  earnest,  enthusiastic,  eloquent,  and  popular 
orator  gave  so  much  offense  to  the  Roman  court  by  the  lib- 
erality of  his  views,  and  especially  by  his  address  before  the 
Peace  League  at  Paris,  July  10,  1869,  that  he  was  censured 
by  the  Carmelite  General  at  Rome,  and  ordered  "  not  to 
print  any  letters  or  speech,  and  to  take  no  part  in  the  Peace 
League  or  any  other  meeting  which  has  not  an  exclusively 
Catholic  and  religious  object."  To  this  he  replied  in  his  letter 
of  Sept.  20,  1869,  withdrawing  from  his  monastery  as  well  as 
from  his  pulpit,  and  saying : 

"  In  acting  thus,  I  am  not  unfaithful  to  my  vows ;  I  promised  mo- 
nastical  obedience,  but  within  the  limits  of  the  honesty  of  my  con- 
science and  the  dignity  of  my  person  and  ministry.  I  promised  it 
subject  to  that  higher  law  of  justice  and  '  royal  liberty'  which,  accord- 
ing to  St.  James  the  Apostle,  is  the  proper  law  of  the  Christian 

I  raise,  therefore,  before  the  Holy  Father  and  the  Council,  my  pro- 
test, as  a  Christian  and  a  priest,  against  those  doctrines  and  those 
practices  which  are  called  Roman,  but  which  are  not  Christian, 
and  which,  by  their  encroachments,  always  more  audacious  and 
more  baneful,  tend  to  change  the  constitution  of  the  Church,  the 
basis  and  the  form  of  its  teaching,  and  even  the  spirit  of  its  piety. 
I  protest  against  the  divorce,  as  impious  as  it  is  insensate,  sought 
to  be  effected  between  the  Church,  which  is  our  eternal  mother, 
and  the  society  of  the  19th  century,  of  which  we  are  the  temporal 
children,  and  toward  which  we  have  also  duties  and  regards.  I  pro- 
test against  that  opposition,  more  radical  and  more  frightful  still,  to 
human  nature,  attacked  and  outraged  by  these  false  doctors,  in  its 
most  indestructible  and  most  holy  aspirations.  I  protest,  above  all, 
against  the  sacrilegious  perversion  of  the  Gospel  of  the  Son  of  God 
himself,  the  spirit  and  the  letter  of  which  are  alike  trampled  under 
foot  by  the  Pharisaism  of  the  new  land.  It  is  my  most  profound  con- 
viction that  if  France  in  particular,  and  the  Lathi  races  in  general,  are 
given  up  to  social,  moral,  and  religious  anarchy,  the  principal  cause 


574  DENIAL  OP  THE  RIGHT  OP  PRIViTE   JUDGMENT. 

undoubtedly  is  not  Catholicism  itself,  but  the  manner  in  which  Cathol- 
icism has  for  a  long  time  been  understood  and  practiced.  .  .  ." 

Father  Hyacinthe,  after  withdrawing  from  his  monastery, 
visited  the  United  States  ;  but  his  career  as  a  Roman  Catholic 
priest  was  ended  by  his  "secularization"  or  deposition  from 
the  priestly  office. 

Rev.  Dr.  John  Joseph  Ignatius  Dollinger,  professor  in  the 
university  of  Munich  in  Southern  Germany,  a  Roman  Cath- 
olic priest  since  1822,  a  man  of  excellent  character  as  well 
as  of  profound  learning,  accounted  indeed  the  first  of  living 
Catholic  divines,  was  summoned  by  his  bishop,  in  the  spring 
of  1871,  to  give  in  his  adhesion  to  the  dogma  of  papal  in- 
fallibility within  10  days.  He  refused  to  accept  the  doc- 
trine for  the  reasons  that  it  is  irreconcilable  with  the  Scrip- 
tures as  interpreted  by  the  Fathers,  and  with  the  belief  and 
tradition  of  churchmen  in  all  ages ;  is  supported  principally 
by  forged,  ungenuine  documents  ;  is  contradicted  by  the  doc- 
trines published  by  2  general  councils  and  several  popes  in 
the  15th  century ;  is  incompatible  with  the  constitution  of 
Bavaria  and  several  other  European  States ;  was  enacted  by 
a  council  which  was  not  free ;  and  tends  to  the  repression 
of  man's  intellectual  activity  and  to  a  temporal  and  spiritual 
terrorism.  Dr.  Dollinger  was,  therefore,  excommunicated. 
Neither  he  nor  any  one  else,  however  learned  or  competent,  is 
allowed  to  judge  for  himself  in  the  Roman  Catholic  church. 
All  must  submit  to  authority,  or  cease  to  be  Roman  Catholics. 
The  exercise  of  the  right  of  private  judgment  is  not  tolerated 
within  the  pale  of  that  church.  See  Chapters  VI.,  XL,  XII., 

xxvn. 

"  The  right  of  private  judgment "  is  thus  defined  by  an  able 
English  Protestant : 

"  The  right  for  which  we  plead  is  the  right  of  each  person  to  exer- 
cise his  mind  on  every  subject  brought  before  him — to  examine  the 
claims  of  every  teacher  and  every  book  which  professes  to  have  come 
from  GOD — to  try  every  doctrine  pressed  on  his  attention,  by  the 
Touchstone  of  Truth,  the  Sacred  Scriptures — to  '  prove  all  things,  and 


DENIAL   OF  THE  RIGHT   OP  PRIVATE  JUDGMENT.  575 

hold  fast  that  which  is  good ' — to  do  all  this,  without  permitting  any 
human  authority  to  prevent  him,  without  bowing  submissively  before 
any  such  self-constituted  human  tribunal. 

"  *  But  he  may  err  in  the  exercise  of  this  right.'  We  grant  it.  '  To 
err  is  human,'  even  in  things  of  vastest  importance.  But  if  a  man 
must  refrain  from  exercising  a  right  because  he  may  possibly  err  in 
using  it,  he  must  forego  all  his  rights,  and  become  a  maniac  or  a  fool. 
Men  do  not  so  act  in  secular  affairs,  and  they  should  not  in  those  that 
are  religious.  If  a  man  errs  in  either,  the  fault  is  his  own  ;  if  he  errs 
in  his  judgment  respecting  religion,  he  is  accountable  to  GOD." 

Without  exercising  this  right  of  private  judgment,  no  one 
can  embrace  or  have  any  religion,  whether  Roman  Catholic  or 
any  other ;  nor  can  the  Roman  Catholic  or  any  other  church 
prove  itself  a  true  church,  or  show  that  it  is  not  a  base  impos- 
ture, without  appealing  to,  and  thus  conceding  for  the  time, 
this  very  right  of  private  judgment.  The  recognition  of  this 
right  is  essential  to  the  existence  of  both  civil  and  religious 
liberty.  No  one  who  does  not  exercise  it,  knows  or  can  know 
whether  his  own  path  leads  to  heaven  or  to  hell.  Since  God 
has  made  mankind  capable  of  reasoning  and  judging,  it  is 
certainly  their  duty,  as  God  requires,  to  "  prove  all  things," 
i.  e.,  to  put  them  to  the  proof,  or  examine  them  (1  Thess.  5  : 
21),  to  "judge  "  even  what  professed  apostles  say  (1  Cor.  10 : 
15),  to  "  be  ready  always  to  give  an  answer  to  every  man  that 
asketh  a  reason  "  of  their  hope  (1  Pet.  3  : 15),  to  "  beware 
of  false  prophets"  (Matt.  7  : 15),  to  "  try  the  spirits  whether 
they  are  of  God "  (1  John  4:1);  and  in  fulfilling  this,  our 
bounden  duty,  we,  who  are  made  after  the  similitude  of 
God  (Jas.  3:9),  and  who  must  give  account,  each  of  him- 
self, to  God  (Rom.  14  : 12),  must  examine  for  ourselves  and 
judge  for  ourselves  in  view  of  our  solemn  and  individual  re- 
sponsibility to  the  God  of  truth  and  life  and  glory. 


CHAPTER    XXIII. 

ASSUMPTION   AND   EXERCISE   OF   TEMPORAL    POWER. 

For  more  than  1,000  years  the  popes  of  Rome  have  possessed 
and  exercised  temporal  power  in  Rome  and  elsewhere,  as  is  re- 
lated in  Chapter  III. 

The  extent  and  limits  of  the  temporal  power  appertaining  to 
the  pope  and  to  the  Roman  Catholic  church  have  been  differ- 
ently stated  by  different  Roman  Catholic  authorities.  "  The 
Catholic  World  "  for  December,  1870,  in  discussing  the  pope's 
"  rights  as  the  Vicar  of  Christ  and  the  Vicegerent  of  God  upon 
earth,"  speaks  thus : 

"...  We  distinguish  between  the  personal  sovereignty  of  the  Vicar  of 
Christ,  which  consists  in  his  independence  of  and  superiority  over  all 
civil  sovereignty,  and  his  real  and  administrative  sovereignty,  which  con- 
sists in  his  rightful  possession  of  kingly  power  over  a  specific  territory 
with  its  inhabitants.  The  former  is  of  divine  right  and  inherent  in  his 
spiritual  supremacy ;  the  latter  is  of  human  right,  and  attached  to  that 
supremacy.  In  regard  to  the  divine  right  of  the  personal  sovereignty 
of  the  pope,  we  say,  first,  that  it  is  a  necessary  consequence  of  the  im- 
munity of  the  whole  hierarchy  from  the  coactive  jurisdiction  of  tem- 
poral tribunals,  always  held  by  Catholic  tradition  as  a  right  conferred 
by  Jesus  Christ The  Council  of  Lateran  (5th)  under  the  Sover- 
eign Pontiff  Leo  X.,  in  its  9th  session  says  :  '  Since  no  power  is  given 
to  laymen  over  ecclesiastics  either  by  divine  or  human  right.'  ....  So, 
also,  the  Council  of  Trent,  session  xxv.,  chapter  20,  de  Reform.,  says  : 
4  The  immunity  of  the  church  and  of  ecclesiastical  persons  was  estab- 
lished by  the  ordinance  of  God  and  by  ecclesiastical  sanctions.'  It 
follows,  of  course,  a  fortiori  [=  from  a  stronger  reason  or  ground], 
that  the  pope,  as  the  supreme  judge  of  all  ecclesiastical  causes  and 


ASSUMPTION   AND   EXE3CISB  OP  TEMPORAL    POWER.         577 

persons  in  the  external  forum,  is  himself  above  all  power,  whether  ec- 
clesiastical or  lay,  and  can  be  judged  by  no  one It  has  always 

been  the  Catholic  interpretation  of  this  passage  [Matt.  17  :  23-26]  that 
the  successors  of  Peter  are  by  divine  right  sovereigns,  owing  no  sub- 
jection, even  in  temporals,  to  any  civil  authority,  and  that  whatever 
obedience  they  have  voluntarily  rendered  at  certain  times  to  emperors 
has  been  merely  a  condescension,  like  that  of  our  Lord  himself  on  the 
earth,  practiced  for  the  sake  of  the  common  good. 

"  The  temporal  power  of  the  popes  over  certain  provinces  adjacent 
to  the  city  of  Rome,  and  over  the  city  itself,  is  derived  .  . .  .  '  from  the 
munificence  and  liberality  of  sovereign  princes,  the  voluntary  and  free 
gift  of  the  people,  long  prescription,  onerous  contracts,  and  other  legit- 
imate titles  '  [Cardinal  Soglia].  This  is  a  human  right,  or  right  founded 
on  human  law  and  authority.  It  is,  however,  a  perfect  right,  and  one 
which,  according  to  the  principles  of  Catholic  morality,  cannot  be  taken 
back  by  the  parties  which  originally  conceded  it.  Moreover,  as  a  right 
conceded  to  the  Roman  church  for  the  benefit  of  religion  and  the  ser- 
vice of  Almighty  God,  it  is  classed  among  things  sacred,  which  cannot 
be  invaded  without  the  guilt  of  sacrilege "  2 

Among  the  "errors  of  our  times"  mentioned  in  the  "syllabus'* 
or  list  attached  to  pope  Pius  IX/s  Encyclical  Letter  of  Dec. 
8,  1864,  are  the  3  following,  which  were  pointed  out  by  the 
pope  in  1851 : 


1  It  is  very  certain — if  we  may  exercise  our  Protestant "  private  judgment "  (see 
Chapter  XXII.) — that  Origen,  Augustine,  Jerome,  &c.,  were  mistaken  in  assuming 
that  the  "tribute-money"  in  Matt.  17:24-27  (24-26  in  the  Vulgate  and  Douay 
Bibles)  was  paid  to  the  Roman  emperor  in  acknowledgment  of  his  sovereignty : 
this  tax  was  the  didrachma  or  half-shekel  tax  (Ex.  30  : 13)  paid  to  the  sanctuary  or 
temple  at  Jerusalem,  from  which  burden  of  the  Mosaic  law  Jesus  and  all  his  dis- 
ciples are  free,  since  they  are  children  or  heirs  of  God  (Rom.  8:16,  17),  and  are 
not,  as  the  Jews,  under  bondage  to  the  law  (Gal.  2:4.  3:24-26.  5:1).  Even 
Augustine  saw  that  all  Christians  are  here  placed  on  the  same  footing  with  Christ 
and  Peter  in  respect  to  this  tax  or  burden  ;  for  he  says,  "  But  the  Savior,  when  he 
ordered  it  to  be  given  for  himself  and  for  Peter,  seems  to  have  paid  for  all."  It  is 
therefore  entirely  unwarrantable  to  limit  to  Peter  and  his  successors,  or  to  the 
clergy,  the  freedom  which  is  here  declared  to  belong  to  all  God's  children,  what- 
ever their  office  or  station. 

3  For  an  answer  to  this  argument,,  see  Chapter  III. 
37 


578  ASSUMPTION   AND   EXERCISE   OP    TEMPORAL   POWER. 

"  The  church  has  not  the  power  of  availing  herself  of  force,  or  any 
direct  or  indirect  temporal  power." 

"  The  Roman  pontiffs  and  ecumenical  councils  have  exceeded  the 
limits  of  their  power,  have  usurped  the  rights  of  princes,  and  have 
even  committed  errors  in  defining  matter  relating  to  dogma  and 
morals." 

"  In  addition  to  the  authority  inherent  in  the  episcopate,  further 
temporal  power  is  granted  to  it  by  the  civil  power,  either  expressly 
or  tacitly,  but  on  that  account  also  revocable  by  the  civil  power  when- 
ever it  pleases." 

The  condemnation  of  these  propositions  by  the  "  infallible  " 
Pius  IX.  turns  our  thoughts  to  the  13th  century,  when  pope  In- 
nocent III.  'and  the  4th  Lateran  council  made  taxes  or  con- 
tributions to  the  necessities  of  the  state  dependent  on  the 
pope's  permission,  and  not  only  anathematized  all  heretics,  but 
assumed  the  right  of  compelling  the  secular  powers  to  exter- 
minate heretics,  of  absolving  from  their  allegiance  all  the  sub- 
jects of  any  secular  prince  or  power  that  should  refuse 
obedience  to  this  mandate  of  the  church,  and  of  depriving  of 
civil  rights  all  who  favor  heretics.  Part  of  canon  3d  of  this 
council  is  thus  translated : 

u  §  3.  But  let  the  secular  powers  be  admonished  and  induced  and, 
if  necessary,  compelled  by  ecclesiastical  censure  to  take  an  oath  pub- 
licly for  the  defense  of  the  faith,  that  they  will  strive  to  exterminate 
from  the  lands  subject  to  their  jurisdiction  all  heretics ;  and  thus 
henceforth,  whensoever  any  one  shall  come  into  power  either  perpetual 
or  temporal,  let  him  be  bound  to  confirm  this  section  by  oath.  But  if 
a  temporal  lord,  having  been  required  and  admonished  by  the  church, 
shall  neglect  to  purge  his  land  of  this  heretical  filthiness,  let  him  be 
excommunicated  by  the  archbishop  and  the  other  bishops  of  the 
province.  And,  if  he  shall  disdain  to  give  satisfaction  within  a  year, 
let  this  be  made  known  to  the  supreme  Pontiff:  that  he  may  declare 
the  subjects  thenceforth  freed  from  allegiance  to  him,  and  may  put  out 
the  land  for  the  occupation  of  Catholics,  who  may,  on  exterminating 
the  heretics,  take  possession  of  it  without  any  objection,  and  keep  it  in 
the  purity  of  the  faith:  the  right  of  the  principal  lord  [=  temporal 


ASSUMPTION  AND  EXERCISE  OP  TEMPORAL    POWER.  579 

sovereign]  being  preserved,  provided  he  offer  no  obstacle  about  this,  nor 
put  any  hindrance  in  the  way :  the  same  law  nevertheless  being 
observed  in  respect  to  those  who  have  no  principal  lords  [=  sover- 
eigns]. .... 

"  §  5.  Moreover,  we  decree  that  those  who  trust,  receive,  defend,  and 
favor  heretics  lie  under  excommunication :  and  we  firmly  ordain  that, 
after  any  such  person  shall  be  marked  as  excommunicated,  if  he  dis- 
dain to  give  satisfaction  within  a  year,  he  be  thenceforth  made  in- 
famous by  the  very  law,  and  be  not  admitted  to  public  offices  or  councils; 
nor  to  the  choice  of  any  persons  for  things  of  this  sort,  nor  to  the  giving 
testimony.  Let  him  also  be  incapable  of  making  a  will  or  of  coming 
into  succession  as  an  heir.  Let  no  one  be  compelled  to  answer  in 
court  at  his  suit  about  any  matter,  but  let  him  be  compelled  to  answer 

at  the  suits  of  others But  if  any  disdain  to  avoid  such  persons 

after  they  have  been  pointed  out  by  the  church,  let  them  be  smitten 
down  by  the  sentence  of  excommunication  so  as  to  render  proper  satis- 
faction  " 

The  above  canon  was  enacted  by  a  council  acknowledged  by 
the  Roman  Catholic  church  to  be  ecumenical  and  authoritative 
over  the  whole  church ;  it  was  put  in  force  against  the  Albigenses 
and  others  (see  Chapter  XII.)  ;  it  has  never  been  repealed  by 
any  competent  and  acknowledged  authority ;  and  it  is  now  a 
part  of  the  "  canon  law  "  of  the  church  (see  Chapter  III.). 

The  late  archbishop  Kenrick  of  Baltimore  published  in  1845, 
while  bishop  of  Philadelphia,  an  octavo  volume  entitled,  "  The 
Primacy  of  the  Apostolic  See  Vindicated."  In  this  volume  he 


**  The  Popes  never  pretended  to  have  received  from  Christ  universal 
dominion,  or  even  any  dominion  in  temporal  matters ;  but  in  the  middle 
ages  they  were  at  the  head  of  the  Christian  confederacy,  and  they  used 
the  influence,  authority,  and  power  wherewith  they  were  invested  by 
the  force  of  circumstances,  for  the  benefit  of  all,  sanctioning  the  govern- 
ing authority  by  their  blessing,  and  directing  and  controlling  it  by  re- 
ligious principle* 

"  The  Church  had  an  undoubted  r  ght  to  punish  any  immoral  act  by 
ecclesiastical  censure,  and  sue  exercised  it  as  she  found  it  necessary  or 


580  ASSUMPTION   AND  EXERCISE  OP  TEMPORAL  POWER. 

i 

expedient.  The  whole  range  of  social  duties  thus  fell  within  her  in* 
fluence  :  the  morality  of  every  act,  whether  of  prince  or  vassal,  was  a 
legitimate  subject  of  her  cognizance,  and  the  privileges  of  religious  com- 
munion were  withdrawn  from  those  who  trampled  under  foot  moral  ob- 
ligations. It  may  appear  that  in  this  way  the  whole  civil  authority 
was  virtually  claimed  by  the  popes :  yet  it  was  not  so  in  reality,  unless 
as  far  as  the  circumstances  of  the  times  placed  civil  power  and  influ- 
ence in  their  hands.  To  declare  the  sinfulness  of  an  act  was  reserved 
to  the  judgment  of  the  pontiff;  to  punish  it  by  the  censures  of  the 
church  was  an  exercise  of  his  power ;  but  to  enforce  the  sentence  by 
civil  penalties  required  the  action  of  the  secular  authority."1 

In  respect  to  the  deposing  power  archbishop  Kenrick  thus 
speaks  : 

"  St.  Gregory  VII.,  whose  family  name  was  Hildebrand,  is  the  first 
pope  who  claimed  the  right  to  depose  kings. ...  St.  Gregory  VII.  in 
undertaking  to  depose  Henry  IV.  relied  on  the  power  of  binding  and 
loosing,  because  this  power  was  directly  exercised  in  pronouncing  ex- 
communication, and  its  consequence  appeared  in  the  deposition.  In 
extending  it  to  the  loosing  of  the  subjects  from  the  oath  of  allegiance, 
he  presupposed  the  violation  on  the  part  of  the  sovereign  of  the  trust 

1  The  persecutions  of  the  Albigenses,  Waldenses,  &c.,  by  the  command  of  popes 
and  councils  (see  Chapter  XII. )  and  the  burning  of  Huss  and  of  Jerome  of  Prague 
by  order  of  the  council  of  Constance  (see  Chapter  VI.)  and  of  many  others  who 
were  condemned  by  the  Inquisition  (see  Chapter  XI.),  may  illustrate  the  distinction, 
which  Archbishop  Kenrick  here  makes  between  the  spiritual  and  temporal  powers 
or  authorities.  'The  persecuted  martyrs  would  probably  fail  to  appreciate  the  prac- 
tical importance  of  this  distinction  in  their  case ;  for  the  temporal  or  secular  author- 
ities readily  and  rigorously  executed  the  terrible  sentences  whi  ch  the  spiritual 
authorities  pronounced  or  indicated.  And  wherever  the  Roman  Catholic  church  is 
dominant,  it  is  expected  that  excommunications  and  other  "  spiritual "  weap- 
ons will  make  themselves  felt  in  "  temporal "  penalties,  as  civil  disabilities,  fines, 
imprisonments,  tortures,  and  death  ;  and  neither  the  quantity  nor  the  quality  of 
these  penalties  is  essentially  changed  by  the  "  secular  "  or  "  spiritual "  title  of 
those  who  execute  the  "  spiritual "  sentence.  Nor  is  the  assumption  of  the  tempo- 
ral power  a  whit  the  less  real,  when  the  spiritual  power  can  secure  its  ends  by  the 
control  and  use  of  2  sets  of  subservient  officers — secular  and  spiritual — than  if  the 
whole  process  from  beginning  to  end  was  conducted  by  bishops  and  other  "  spiri- 
tual "  officials  without  any  form  of  delivery  to  the  secular  power. 


ASSUMPTION  AND  EXERCISE  OP  TEMPORAL  POWER.  581 

reposed  in  him,  and  of  the  oaths  which  he  had  taken  to  fulfill  it,  and  of  all 
the  conditions  on  which  the  promise  of  allegiance  was  made :  and  con- 
sequently that  the  obligation  of  the  oath  had  ceased,  which  he  under- 
took to  declare  authoritatively.  .  .  .  Allegiance  was  at  that  period, 
sworn  to  Christian  princes,  on  the  express  condition  that  they  should 
protect  and  uphold  the  Church  and  her  authority  :  the  violation  of  that 
condition  loosed  the  bond  of  the  oath,  and  left  the  subject  free.  When 
the  nation  had  one  faith,  all  the  public  institutions  were  grounded  on  it, 
and  interwoven  with  it,  by  the  common  religious  instinct,  independent 
of  compacts  and  of  laws. . .  .  The  social  compact  between  the  sovereign 
and  subject  was  based  on  that  faith,  and  dependent  on  ir.  ...  It  is 
no  principle  of  Catholic  doctrine  that  princes  forfeit  their  rights  over 
their  subjects,  by  heresy,  or  infidelity,  independently  of  the  social  com- 
pact to  which  I  have  just  referred.  .  .  .  The  excommunication  and  sen- 
tence of  deposition,  fulminated  by  St.  Pius  V.  and  renewed  by  Six- 
tus  V.,  against  Elizabeth  of  England,  may  be  considered  the  latest  at- 
tempt to  exercise  the  deposing  power,  no  act  of  the  kind  having  been 
performed  since  the  reign  of  this  latter  pontiff,  who,  however,  issued  a 
like  sentence  against  Henry  of  Navarre.  The  grounds  of  the  sentence 
of  Pius  were  the  illegitimacy  of  Elizabeth,  her  profession  of  heresy, 
her  crimes  against  religion  and  her  faithful  subjects ;  to  which  was 
added,  in  thr  renewal  of  the  sentence  by  Sixtus,  her  cruelty  to  the  un- 
fortunate Mary  Stuart.  ..." 

Archbishop  Kenrick,  in  speaking  of  the  act  of  pope  Adrian 
IV.  authorizing  Henry  II.  of  England  to  invade  Ireland  and 
subject  it  to  the  British  crown,  quotes — without  indorsing  it — 
"the  judgment  of  eminent  Italian  writers,"  that  the  pontiffs 
grant  of  Ireland  to  Henry  is  no  more  than  the  sanction  of 
Henry's  enterprise,  and  the  pontiffs  assertion  that "  Ireland  and 
all  the  islands  on  which  the  light  of  Christianity  shone  belonged 
to  the  Holy  See,"  is  expressive  only  of  their  dependence  in 
spiritual  matters.  The  bull  of  Alexander  VI.  fixing  limits 
whereby  the  dominions  of  the  kings  of  Portugal  and  Spain  in 
the  new  world  should  be  distinguished,  the  archbishop  in  like 
manner  represents  as  "  the  public  sanction  of  that  which  in 
itself  was  just  [in  this  case,  u  the  right  acquired  by  the  fact  of. 
discovery"]  on  the  general  principles  of  the  law  of  nations." 


582        ASSUMPTION  AND    EXERCISE  OF  TEMPORAL  POWER. 

Archbishop  Kenrick's  position  in  regard  to  the  temporal 
power  of  the  pope  is  substantially  that  of  the  faculties  of 
divinity  and  of  the  civil  and  canon  law  in  the  University  of 
Douay  in  January,  1789,  and  of  the  faculties  of  several  other 
French  and  Spanish  universities  given  about  the  same  time. 
It  has  been  substantially  the  position  of  the  Gallican  party 
(see  Chapters  III.  and  VI.),  Bossuet  and  the  French  clergy  in 
1682  declaring  that  the  pope  has  no  temporal,  but  only  spiritual 
rights,  as  Christ's  vicegerent.  It  was  the  position  maintained 
by  Hon.  Joseph  R.  Chandler  in  the  U.  S.  House  of  Representa- 
tives, January,  1855,  when  he  said : 

"  Mr.  Chairman,  I  deny  that  the  bishop  of  Rome  has,  or  that  he 
claims  for  himself,  the  right  to  interfere  with  the  political  relations  of 
any  other  country  than  that  of  which  he  is  himself  the  sovereign." 

But  Gallicanism  is  not  the  standard  doctrine  of  the  Roman 
Catholic. church.  It  was  condemned  by  pope  Innocent  XI.  in 
his  brief  of  April  11,  1682,  and  more  formally  by  pope  Alex- 
ander VIII.  in  his  bull  of  Aug.  4,  1690,  both  pronouncing  the 
declarations  of  the  French  clergy  of  1682  to  be  null  and  void. 
Pope  Pius  VI.  also,  in  the  bull  Auctorem  fidei,  issued  in  1791, 
reiterated  the  previous  condemnations  of  the  Gallican  doctrine. 
Pius  VII.,  who  was  pope  1800-1821,  in  his  instructions  to  his 
nuncio  at  Vienna — which  were  copied  by  M.  Daunou  (a  Roman 
Catholic  civilian  of  France)  from  the  papal  archives  that 
Bonaparte  removed  to  Paris,  and  published  in  Daunou's  History 
of  the  Court  of  Rome — spoke  thus  in  reference  to  the  claims  of 
some  Protestant  princes  on  church-property  in  Germany  for 
indemnity  for  certain  injuries  : 

"  Not  only  has  the  church  succeeded  to  prevent  heretics  from  pos- 
sessing themselves  of  ecclesiastical  property,  but  she  has  established 
the  confiscation  and  the  loss  of  goods  as  the  punishment  of  those  guilty 
of  the  crime  of  heresy.  This  punishment,  as  it  respects  the  goods  of 
individuals,  is  decreed  by  a  bull  of  Innocent  III. ;  and,  in  respect  of 
principalities  and  fiefs,  it  is  a  rule  of  the  canon  law  (Chap.  Absolutes 


ASSUMPTION  AND    EXERCISE   OP  TEMPORAL  POWER.        583 

xvi.,  De  Haereticis)  that  the  subjects  of  a  heretical  prince  are  en- 
franchised from  every  duty  towards  him  and  dispensed  from  all  fealty 
and  homage.  However  slightly  one  may  be  versed  in  history,  he  can- 
not but  know  that  sentences  of  deposition  have  been  pronounced  by 
pontiffs  and  by  councils  against  princes  guilty  of  heresy.1  Indeed  we 
have  fallen  upon  such  calamitous  times,  times  of  such  humiliation  to 
the  spouse  of  Jesus  Christ,  that  it  is  not  possible  for  her  to  practice 
nor  expedient  to  invoke  her  most  sacred  maxims  of  just  rigor  against 
the  enemies  and  rebels  of  the  faith.  But  if  she  cannot  exercise  her 
right  of  deposing  heretics  from  their  principalities  and  of  declaring 
their  goods  forfeited,  can  she  ever  positively  permit  herself  to  be  de- 
spoiled to  add  to  them  new  principalities  and  new  goods  ?  What 
occasion  of  deriding  the  church  would  not  be  given  to  the  heretics  and 
unbelievers  themselves,  who,  insulting  over  her  grief,  would  say  that 
means  at  length  had  been  found  out  to  make  her  tolerant ! " 

The  doctrine  thus  set  forth  by  Pius  VII.  and  his  predecessors 
is  consistent,  not  so  evidently  with  the  Gallican  view  and  that 
of  archbishop  Kenrick,  &c.,  as  with  that  of  the  Lateran  council, 
of  the  syllabus  previously  cited,  of  the  bull  In  ccena  Domini 
(see  Chapter  IV.),  of  the  allocutions  and  encyclical  letters  of 
Pius  IX.,  referred  to  in  the  syllabus  and  in  this  chapter,  and  of 
the  following  from  one  of  the  ablest  Roman  Catholic  publica- 
tions in  this  country — a  publication  formally  indorsed  by  all 
the  Roman  Catholic  archbishops  and  bishops  in  this  country — 
Brownson's  Quarterly  Review,  for  April,  1854  : 

"...  Even  supposing  the  church  to  have  only  spiritual  power,  what 
question  can  come  up  between  man  and  man,  between  sovereign  and 
sovereign,  or  sovereign  and  subject,  that  does  not  come  within  the 
legitimate  jurisdiction  of  the  Church,  and  on  which  she  has  not  by 
divine  right  the  power  to  pronounce  a  judicial  sentence  ?  None  ? 
Then  the  power  she  exercised  over  sovereigns  in  the  middle  ages  was 
not  a  usurpation,  was  not  derived  from  the  concessions  of  princes  or 

1  It  has  been  estimated  that  the  popes  have  pronounced  sentences  of  deposition 
against  at  least  64  emperors  and  kings,  only  a  few  of  whom  are  named  in  this 
chapter. 


584         ASSUMPTION   AND   EXERCISE    OP  TEMPORAL   POWER. 

the  consent  of  the  people,  but  it  was  and  is  hers  by  divine  right ;  and 
whoso  resists  it  rebels  against  the  King  of  kings  and  Lord  of  lords. 
This  is  the  ground  on  which  we  defend  the  power  exercised  over 
sovereigns  by  popes  and  councils  in  the  middle  ages." 

Dr.  Brownson  also  said: 

"  All  history  fails  to  show  an  instance  in  which  the  pope,  in  deposing 
a  temporal  sovereign,  professes  to  do  it  by  the  authority  vested  in  him 
by  the  pious  belief  of  the  faithful,  generally  received  maxims,  the 
opinion  of  the  age,  the  concessions  of  sovereigns,  or  the  civil  constitu- 
tion and  public  laws  of  Catholic  states.  On  the  contrary,  he  always 
claims  to  do  it  by  the  authority  committed  to  him  as  the  successor  of 
the  prince  of  the  apostles,  by  the  authority  of  his  apostolic  ministry, 
by  the  authority  committed  to  him  of  binding  and  loosing,  by  the 
authority  of  Almighty  God,  of  Jesus  Christ,  King  of  kings  and  Lord 
of  lords,  who-e  minister,  though  unworthy,  he  asserts  that  he  is ;  or 
some  such  formula,  which  solemnly  and  expressly  sets  forth  that  his 
authority  is  held  by  divine  right,  by  virtue  of  his  ministry,  and  exer- 
cised solely  in  his  character  of  vicar  of  Jesus  Christ  on  earth.  To  this, 
we  believe,  there  is  not  a  single  exception.  Wherever  the  popes  cite 
their  titles,  they  never,  so  far  as  we  can  find,  cite  a  human  title,  but 
always  a  divine  title.  Whence  is  this  ?  Did  the  popes  cite  a  false 
title  ?  Were  they  ignorant  of  their  own  title  ?  or  was  tliis  assertion 
ot  title  an  empty  form,  meaning  nothing? 

"  One  of  two  things,  it  seems  to  us,  must  be  admitted,  if  we  have 
regard  to  the  undeniable  facts  in  the  case ;  namely,  either  the  popes 
usurped  the  authority  they  exercised  over  sovereigns  in  the  middle  ages, 
or  they  possessed  it  by  virtue  of  their  title  as  vicars  of  Jesus  Christ  on 

earth The  principal  Catholic  authorities  are  certainly  in  favor 

of  the  divine  right The  Gallican  doctrine  was,  from  the  be- 
ginning, the  doctrine  of  the  courts,  in  opposition  to  that  of  the  vicars 
of  Jesus  Christ,  and  should,  therefore,  be  regarded  by  every  Catholic 
with  suspicion " 

Protestants  must  believe  Dr.  Brownson's  to  be  the  authorized 
Roman  Catholic  view  when  they  consider  what  popes  and 
priests  have  done  and  are  doing  in  this  nineteenth  century. 

Pope  Pius  IX.  in  1870  forbade  the  Roman  Catholic  bishops 


ASSUMPTION  AND  EXERCISE   OP  TEMPORAL  POWER.  585 

in  Spain  to  take  an  oath  of  fidelity  to  the  new  constitution  of 
that  country;  he  had,  in  his  allocution  of  June  22,  1867,  de- 
clared null  and  void  the  decrees  of  the  Austrian  government 
establishing  liberty  of  opinion  and  of  the  press,  admitting  and 
confirming  civil  marriage,  and  withdrawing  from  the  Roman 
Catholic  church  the  control  of  the  public  schools  and  of  ceme- 
teries ;  he  had  also,  in  his  allocution  of  Jan.  23, 1855,  declared 
the  acts  of  the  Sardinian  government  suppressing  monasteries, 
<fec.,  to  be  entirely  worthless  and  invalid,  maintained  the  in- 
violable supremacy  of  the  Holy  See  in  Sardinia,  and  spoken  of 
the  penalties  and  censures  established  by  the  apostolic  con- 
stitutions, and  by  the  canons  especially  of  the  council  of  Trent 
against  the  plunderers  and  profaners  of  holy  things,  as  ap- 
plicable in  this  case  ;  and  he  had  likewise,  in  his  allocution  of 
Dec.  15,  1856,  condemned,  disallowed,  and  declared  absolutely 
null  and  void  all  the  acts  of  the  Mexican  government  abolishing 
the  ecclesiastical  courts,  allowing  the  exercise  of  all  religions, 
confiscating  the  property  of  the  church,  and  in  other  ways 
contravening  the  supreme  authority  claimed  by  the  pope  ;  and 
he  had  in  the  same  allocution  condemned  various  acts  of  South 
American  governments,  by  which  he  complained  that  the 
church  was  most  grievously  oppressed  and  persecuted. 
Accordant  with  all  these  was  the  tenor  of  an  article  in  the 
Civilta  Cattolica  of  Rome  in  the  early  part  of  1870,  fore- 
shadowing what  was  then  expected  to  be  decreed  by  the 
Ecumenical  council,  and  declaring  that,  if  governments  make 
laws  at  variance  with  the  decrees  of  the  council,  the  subjects 
will  not  be  held  to  observe  them ;  and  that,  if  governments 
separate  church  and  state,  they  must  expect  terrible  revolutions 
to  overthrow  them. 

The  late  archbishop  Hughes  in  October,  1841,  publicly  ap- 
proved and  advocated  a  political  ticket  for  senators  and  as- 
semblymen from  New  York  city,  and  required  from  his  immense 
audience  a  pledge  of  adherence  to  his  nomination,  which  was 
given  at  once  and  most  enthusiastically.  The  same  influential 


586  ASSUMPTION  AND   EXERCISE   OP  TEMPORAL  POWER. 

prelate  by  a  call  addressed,  July  16, 1863,  to  "  the  men  of  New 
York  who  are  now  called  in  many  of  the  papers  rioters,"  in- 
viting them  to  visit  him  at  his  house  at  2  p.  m.,  the  next  day, 
and  promising  that  in  coming  and  going  they  should  "  not  be 
disturbed  by  any  exhibition  of  municipal  or  military  presence  " 
— assembled  at  the  appointed  time  and  place  thousands  of 
Irish  Catholics,  whom  he  called  his  children  and  who  in  return 
called  him  "  greater  than  either  the  president  or  governor," 
and  advised  them — the  bloody  riots  of  July  13-15,  in  which  an 
Irish  Catholic  mob  had  maltreated  and  murdered  unoffending 
negroes,  having  then  been  put  down — to  stay  at  home  and 
obey  the  laws,  and  bestowed  on  them  his  blessing  which  they 
received  with  uncovered  heads.  About  the  same  time  pope  Pius 
IX.,  who  was  the  only  European  sovereign  that  recognized  the 
Southern  Confederacy  as  an  independent  government,  appointed 
archbishops  Hughes  of  New  York  and  Odin  of  New  Orleans 
to  settle  our  national  troubles — this  was  during  the  Rebellion — 
and  to  admonish  our  chief  rulers  and  people. 

July  6,  1856,  bishop  Charbonnel  of  Toronto  (since  resigned 
and  become  a  Capuchin  in  France)  excommunicated  4  members 
of  the  Canadian  government  (Messrs.  Couchon,  Cartier,  Lemi- 
eux,  and  Drummond)  for  not  voting  in  the  provincial  parlia- 
ment according  to  his  requirement  in  respect  to  education  and 
legacies  to  priests  (see  Chapter  XVIII.). 

The  bishops  of  the  Roman  Catholic  church  are  under  oath 
to  obey  and  enforce  all  the  mandates  of  the  pope  (see  Chapter 
VII.).  In  connection  with  this  fact  and  the  course  of  arch- 
bishop Hughes  during  the  New  York  riots  of  1863,  we  may  read 
the  following  from  the  [Roman  Catholic]  "  Freeman's  Jour- 
nal "  of  January  14, 1854 : 

"  Trembling  Mayors  and  embarassed  Governors  shall  appeal  to 
Catholic  Bishops  to  lend  them  their  most  active  exertions  toward  pois- 
ing on  its  basis  the  fabric  of  our  Republic  and  the  hopes  of  the  Consti- 
tution." 

And  "Apostolicus"  a  correspondent  of  the  Baltimore  Clip- 
per in  the  spring  of  1853,  said : 


ASSUMPTION  AND   EXERCISE   OP  TEMPORAL   POWER.  587 

"  I  say  with  Brovrason,  that  if  the  Church  should  declare  that  the 
Constitution  and  every  existence  of  this  or  any  other  country  should  be 
extinguished,  it  is  a  solemn  audience  of  God  himself,  and  every  good 
Catholic  would  be  bound,  under  the  penalty  of  the  terrible  punishment 
pronounced  against  the  disobedient,  to  obey." 

A  Protestant  may  add,  to  sustain  his  view  of  the  assumption 
and  exercise  of  temporal  power  by  the  Roman  Catholic  church, 
that  priests,  in  this  country  as  well  as  elsewhere,  have  quelled 
riots,  taken  away  and  burned  Bibles  (see  Chapter  XII.),  boxed 
;ears  for  disobedience,  whipped  boys  for  attending  Protestant 
worship,  refused  burial-rites  and  graves  to  offenders,  set  them- 
selves above  law  in  refusing  to  give  testimony  of  offenses  made 
known  to  them  at  the  confessional  (see  Chapter  XVII.),  in, 
claiming  official  exemption  from  the  draft  during  the  late  rebel- 
lion, &c. 


CHAPTER    XXIY. 

EDUCATIONAL  POLICY  IN  THE   UNITED   STATES. 

"  The  Acts  and  Decrees  of  the  2d  Plenary  Council  of  Balti- 
more," which  was  held  in  1866,  having  been  sanctioned  by  the 
authorities  at  Rome,  are  the  law  for  the  Roman  Catholic  church 
in  the  United  States.  Title  ix.  of  these  decrees,  is  "  on  the 
training  and  pious  instruction  of  youth :  "  and  from  its  first 
chapter,  "  on  parochial  schools  to  be  everywhere  founded,"  we 
make  the  following  extracts,  the  1st  and  2d  paragraphs  being 
repetitions  of  decrees  made  apparently  in  1852,  and  the  others 
being  first  enacted  in  1866 : 

"  §429.  Since  it  is  evident  that  a  mode  of  public  education  has 
been  so  entered  on  in  most  of  these  provinces,  that  it  is  serviceable  to 
heresies,  the  minds  of  Catholic  children  being  gradually  and  impercep- 
tibly imbued  with  the  false  principles  of  the  sects,  we  admonish  pas- 
tors to  provide  with  their  utmost  exertion  for  the  Christian  and  Catho- 
lic education  of  Catholic  children,  and  to  watch  diligently  lest  they  use 
the  Protestant  version  of  the  Bible  or  recite  the  songs  and  prayers  of 
the  sects.  Thus  must  they  watch  lest  books  or  exercises  of  this  sort 
be  introduced  into  the  public  schools  with  danger  to  faith  and  piety. 
But  with  constancy  and  moderation  must  resistance  be  everywhere 
made  to  these  attempts  of  the  sects,  the  aid  of  those  who  are  in  authority 
being  besought  to  apply  the  proper  remedy.  .  .  . 

"  We  exhort  the  bishops,  and,  in  view  of  the  very  grievous  evils 
which  are  wont  to  follow  from  youth  not  rightly  instructed,  we  beseech 
them  by  the  bowels  of  Divine  mercy,  to  take  care  that  schools  be  es- 
tablished in  connection  with  every  church  in  their  dioceses  ;  and,  if 
needful,  and  circumstances  permit,  to  provide  that  from  the  revenues 


EDUCATIONAL  POLICY  IN   THE   UNITED   STATES.  589 

of  the  church  with  which  a  school  is  connected,  suitable  teachers  be 
kept  in  it.1.  .  .  . 

"  §  435.  But  since,  on  account  of  poverty,  schools  exclusively 
Catholic  can  not  yet  be  kept  in  all  the  parishes,  and  there  is  no  place 
for  the  daily  and  needful  instruction  except  in  public  schools,  the  more 
precautions  ought  to  be  taken  that  Catholic  youth  may  suffer  from 
these  the  least  possible  harm.  To  this  end  let  catechisings  and  schools 
of  Christian  instruction  be  established.  Let  the  pastors  assemble  the 
boys  and  girls  at  their  own  church  on  Sundays  and  other  festivals,  and 
sometimes  even  oftener,  to  teach  them  studiously  and  diligently  the 
elements  of  Christian  learning 

"  §  437.  Let  him  [the  pastor]  in  all  possible  ways  induce  parents  to 
do  their  part.  Let  him  rouse  them  by  encouragements,  terrify  them 
by  threats,  move  them  by  entreaties,  to  send  their  children  to  church 
at  the  stated  time  of  catechising.  But  these  let  him  allure  by  little 
gifts  and  rewards  to  a  more  eager  attendance  and  learning.  For  what 
the  teachers  of  heresy  do  daily,  in  order  to  draw  Catholic  boys  to  their 
own  schools,  imbue  them  with  the  poison  of  error,  and  sacrifice  them  to 
everlasting  misfortune ;  that  shall  not  the  minister  of  God  and  of  her 
most  holy  religion  studiously  and  diligently  perform,  that  he  may  save 
them  that  belong  to  him,  and  not  lose  any  of  those  whom  the  Father 
has  given  to  his  own  Christ  ?  .  .  .  . 

"  §  440.     Let  the  pastors  of  souls  sedulously  labor,  that  the  parents, 

i  These  paragraphs  may  be  fitly  supplemented  hy  an  extract  from  the  pastoral 
letter  of  the  Baltimore  council  of  1852  : 

"  Encourage  the  establishment  and  support  of  Catholic  schools  ;  make  every 
sacrifice  which  may  be  necessary  for  this  object :  spare  our  hearts  the  pain  of  be- 
holding the  youth  whom,  after  the  example  of  our  Master,  we  so  much  love,  in- 
volved in  all  the  evils  of  an  uncatholic  education,  evils  too  multiplied  and  too  ob- 
vious to  require  that  we  should  do  more  than  raise  our  voices  in  solemn  protest 
against  the  system  from  which  they  spring.  In  urging  on  you  the  discharge  of  this 
duty,  we  are  acting  on  the  suggestion  of  the  Sovereign  Pontiff,  who  in  an  encycli- 
cal letter,  dated  21st  Nov.,  1851,  calls  on  all  the  bishops  of  the  Catholic  world  to 
provide  for  the  religious  education  of  youth.  We  are  following  the  examplo  of  the 
Irish  hierarchy,  who  arc  courageously  opposing  the  introduction  of  a  system  based 
on  the  principle  which  we  condemn,  and  who  are  now  endeavoring  to  unite  religious 
with  secular  instruction  of  the  highest  order  by  the  institution  of  a  Catholic  Uni- 
versity,— an  undertaking  in  the  success  of  which  we  necessarily  feel  a  deep  interest, 
and  which,  as  having  been  suggested  by  the  Sovereign  Pontiff,  powerfully  appeals 
to  the  sympathies  of  the  whole  Catholic  world." 


590  EDUCATIONAL  POLICY  IN  THE   UNITED  STATES. 

who  are  intrusted  to  their  charge,  bring  forward  their  children,  who 
have  arrived  at  years  of  discretion,  well-prepared  for  receiving  the 
sacraments  of  the  holy  eucharist  and  confirmation :  and,  to  accomplish 
this  end,  let  them  oftener  through  the  year,  especially  when  Easter 
approaches,  publicly  in  the  churches  admonish  the  people  hi  respect  to 
this  most  weighty  duty,  through  the  non-observance  of  which  parents 
expose  themselves  to  the  greatest  danger  of  losing  salvation,  and 
therefore  are  to  be  driven  from  the  sacraments,  until  they  come 
to  themselves  and  give  satisfaction  for  their  duty." 

The  2d  chapter  of  the  9th  title  or  part  of  the  Baltimore 
council's  decrees  is  "  on  establishing  schools  of  industry 
or  reformatories."  It  opens  with  a  lamentation  over  the 
devil's  enmity  and  his  success  in  transferring  baptized  Catholic 
children  from  mother  church  to  his  own  camp  by  the  aid  of 
heretics  and  haters  of  all  religion.  It  charges  these  with 
seizing  and  shutting  up  in  "houses  of  refuge"  Catholic 
orphans  and  other  children  who  have  none  to  care  for  them, 
changing  their  names,  and  educating  them  to  heresy  and 
hatred  of  their  ancestral  faith,  under  the  specious  name  of 
philanthropy.  It  declares  that  some  bishops  have  established 
in  their  dioceses  houses  for  the  reception  of  those  children 
whose  religion  or  salvation  is  imperiled,  "  that  they  may  be 
kept  safe  from  rapacious  wolves,  and  learn  the  principles 
of  Christian  faith  and  morals."  The  bishops  are  earnestly  ex- 
horted to  establish  these  "  houses  of  refuge  "  or  "  of  protec- 
tion," or  "  industrial  schools,"  or  "  reformatory  schools  or 
houses,"  as  they  are  variously  called,  especially  in  the  neighbor- 
hood of  the  larger  cities.  Most  of  these  are  under  the  control 
of  some  religious  order  or  congregation,  and  are  accordingly 
noticed  in  Chapter  VIII.  of  this  volume. 

Chapter  iii.  of  title  ix.  of  the  Council's  Decrees  is  "  on 
founding  a  university  of  letters."  It  speaks  of  the  Catholic 
academies  and  colleges  already  in  existence  ;  also  of  the  theo- 
logical and  missionary  colleges  here  and  in  Europe  (see  Chap- 
ters VII.,  VIII.,  IX.,  X.)  ;  utters  the  wish  that  there  might  be  in 
this  region  one  grand  college  or  university,  comprehending  in 


EDUCATIONAL   POLICY  IN  THE   UNITED   STATES.  591 

itself  the  privileges  and  advantages  of  all  the  colleges  at  home 
and  abroad,  and  furnishing  instruction  in  every  branch  of  learn- 
ing and  science  both  sacred  and  profane  ;  and  closes  with  sub- 
mitting to  the  future  judgment  of  the  Fathers  the  question 
whether  or  not  the  time  has  come  for  founding  such  a  univer- 
sity. 

Such  is  the  general  legislation  of  the  Roman  Catholic  church 
in  this  country  on  the  subject  of  education.  Their  periodical 
press  and  other  publications  have  likewise  spoken  explicitly. 

Thus  "  The  Catholic  World "  for  January,  1870,  having 
spoken  in  defense  of  "  the  public  grants  to  certain  Catholic 
schools  "  in  New  York,  continues : 

"  Give  us  either  schools  to  which  we  can  send  our  children,  or  divide 
the  schools  equitably  between  Catholics  and  Protestants,  and  we  will 
solicit  no  special  grants  of  the  sort.  .  . .  We  are  opposed  to  the  common 
schools  as  they  are,  because  our  church  condemns  them;. ..  .but  if 
Protestants  want  them  for  themselves,  they  can  have  them.  .  .  .  We  do 
not  approve  the  system  even  for  them,  any  more  than  we  do  their 
heresy  and  schism,  which  we  account  '  deadly  sins ; '  but  if  they  insist 
on  having  godless  schools  for  their  children,  they  can  have  them  ;  we 
cannot  hinder  them.  The  system  might  be  modified  so  that  we  could 
accept  it ;  but  it  depends  on  them  so  to  modify  it  or  not,  for  they  have 
the  power.  ..." 

The  same,  in  the  number  for  April,  1870,  speaks  thus  : 

....  "  The  difference  between  Catholics  and  Protestants  is  not  a 
difference  in  details  or  particulars  only,  but  a  difference  in  principle. 
Catholicity  must  be  taught  as  a  whole,  in  its  unity  and  its  integrity,  or 
it  is  not  taught  at  all.  It  must  everywhere  be  all  or  nothing.  ..." 

The  same,  in  opposing  the  plan  of  national  education  advocated 
by  U.  S.  Senator  Henry  Wilson  of  Mass.,  and  others,  says,  April, 
1871: 

"...  As  there  is  for  us  Catholics  only  one  church,  there  is  and  can 
be  no  proper  education  for  us  not  given  by  or  under  the  direction  and 
control  of  the  Catholic  church." 


692  EDUCATIONAL  POLICY  IN   THE   UNITED   STATES. 

"  The  New  York  Tablet "  of  November  20, 1869,  speaking  of 
the  vote  of  the  School  Board  of  Cincinnati  "  to  exclude  the 
Bible  and  all  religious  instruction  from  the  public  schools  of 
the  city  "  (see  the  account  in  this  chapter),  says : 

" ....  If  tlii?  has  been  done  with  a  view  of  reconciling  Catholics  to 
the  common  school  system,  its  purpose  will  not  be  realized.  It  does 
not  meet  nor  in  any  degree  lessen  our  objection  to  the  public  school 
system,  and  only  proves  the  impracticability  of  that  system  in  a  mixed 
community  of  Catholics  and  Protestants ;  for  it  proves  that  the  schools 
must,  to  be  sustained,  become  thoroughly  godless.  But  to  us  godless 
schools  are  still  less  acceptable  than  sectarian  schools,  and  we  object 
less  to  the  reading  of  king  James's  Bible,  even,  in  the  schools,  than  we 
do  to  the  exclusion  of  all  religious  instruction.  American  Protestan- 
tism of  the  orthodox  stamp  is  a  far  less  evil  than  German  infidelity. 


The  same  newspaper,  under  date  of  Nov.  27, 1869,  proposes 
that  the  prevalent  system  of  public  schools  for  all  the  children 
at  the  public  expense  be  thus  modified  in  respect  to  the  Roman 
Catholics : 

" . . .  .  Appropriate  to  the  support  of  Catholic  schools  the  proportion  of 
the  public  money  according  to  the  number  of  children  they  educate,  and 
leave  the  selection  of  teachers,  the  studies,  the  discipline,  the  whole  in- 
ternal management,  to  the  Catholic  educational  authorities,  and  you 
may,  in  all  other  respects,  in  all  prudential  matters,  let  them  remain 
as  now,  under  public  control  and  management,  and  public  boards,  re- 
gents, commissioners,  and  trustees,  if  you  will.  ..." 

It  says  also,  Dec.  25, 1869 : 

"...  ."We  hold  education  to  be  a  function  of  the  Church,  not  of  the 
State ;  and  in  our  case  we  do  not,  and  will  not,  accept  the  state  as  ed- 
ucator. ..." 

Says  the  Freeman's  Journal,  Nov.  20, 1869  : 

<*....  If  the    Catholic   translation  of  the  books  of    Holy  Writ, 


EDUCATIONAL  POLICY  IN   THE   UNITED   STATES.  593 

which  is  to  be  found  in  the  homes  of  all  our  better  educated  Catholics, 
were  to  be  dissected  by  the  ablest  Catholic  theologians  in  the  land, 
and  merely  lessons  to  be  taken  from  it — such  as  Catholic  mothers  read 
to  their  children ;  and  with  all  the  notes  and  comments  in  the  popular 
edition,  and  others  added,  with  the  highest  Catholic  endorsement — and 
if  these  admirable  Bible  lessons,  and  these  alone,  were  to  be  ruled  as 
to  be  read  in  all  the  public  schools,  this  would  not  diminish,  in  any 
substantial  degree,  the  objection  we  Catholics  have  to  letting  Catholic 
children  attend  the  public  schools. ..." 

The  same,  under  date  of  Dec.  11, 1869,  says  : 

" .  .  .  .  The  Catholic  solution  of  this  muddle  about  Bible  or  no  Bible 
in  schools,  is,  *  Hands  off! '  No  State  taxation  or  donation  for  any 
schools.  You  look  to  your  children,  and  we  will  look  to  ours.  We 
don't  want  you  to  be  taxed  for  Catholic  schools.  "We  do  not  want  to  be 
taxed  for  Protestant,  or  for  godless,  schools.  Let  the  public-school 
system  go  to  where  it  came  from — the  devil.  "We  want  Christian  schools, 
and  the  State  cannot  tell  us  what  Christianity  is.  ...  " 

Cardinal  Cullen,  who  is  archbishop  of  Dublin,  Ireland,  is- 
sued a  pastoral  letter  to  his  clergy  before  the  meeting  of  the 
Vatican  council,  a  synopsis  of  which  is  published  in  "  The 
Pilot "  of  Boston,  June  4,  1870.  In  this  letter  he  opposes 
"  common,  united,  and  unsectarian  instructions  "  in  schools  as 
"  a  godless  system  of  education,"  and  continues  : 

"  It  is  evidently  our  duty,  without  interfering  with  other?,  to  insist 
on  obtaining  Catholic  schools,  lower  and  middle,  for  Catholic  children, 
and  also  Catholic  colleges  and  universities  for  the  more  advanced  stages 
of  youth.  Whilst  Protestants  have  schools,  and  colleges  and  universi- 
ties, richly  endowed  by  the  public,  for  themselves,  we  can  not  be  satis- 
fied, or  consider  ourselves  fairly  treated,  unless  similar  privileges  are 
granted  to  us.  ...  " 

Details  and  statistics,  showing  what  the  Roman  Catholics 
have  done  and  are  doing  for  education  in  this  country,  may  be 
seen  in  the  chapters  of  this  volume  on  the  clergy,  on  the  Jesuits, 
and  especially  in  Chapter  VIII.,  on  the  monastic  orders  aod  con- 
gregations. 

38 


594  EDUCATIONAL  POLICY  IN  THE  UNITED   STATES. 

The  avowed  principles  of  the  Roman  Catholics  in  regard  to 
education  and  their  efforts  to  carry  out  these  principles  have 
involved  them  in  various  controversies  within  the  last  80  years, 
in  New  York,  Cincinnati,  Boston,  &c. 

The  New  York  Public  School  Society  was  an  association  of 
benevolent  men,  formed  in  1805  for  the  education  of  poor  and 
neglected  children  in  that  city,  and  disbanded   July  22,  1853. 
In  these  48  years  it  established,  with  the  aid  of  the  N.  Y. 
state  school-fund,  numerous  schools,  in  which  probably  half  a 
million  of  children  received  the  elements  of  a  good  secular  educa- 
tion together  with  instruction  in  the  sacred  Scriptures  ;  and  it  also 
trained  up  many  excellent  teachers,  and  watched  over  the  gen- 
eral interests  of  education.      As  early  as   1823  it  opposed  ap- 
propriations from  the  public  school-fund  for  sustaining  "  secta- 
rian "  or  "  church  "  schools.  The  first  case  of  this  sort,  that  of 
the  appropriation  made  to  the  schools  of   the  Bethel  Baptist 
church,  was  argued  before  the  legislature  of  the  state,  and  re- 
ferred to  the  board  of  the  city  corporation  ;  and  then  a  com- 
mittee of  this  last  body,  after  hearing  the  parties,  made  a  re- 
port which — though  Baptists,  Methodists,  Episcopalians,  and 
Roman  Catholics  were  united  in  seeking  a  share  in  the  school- 
fund — apparently   settled  the  principle  for  the  time   that  sec- 
tarian schools  were  not  to  be  sustained  or  aided  from  the  pub- 
lic money.     But  in  1831  and  annually  afterwards,  the  "  Roman 
Catholic  Benevolent  Society  "  obtained,  through  the  "  Sisters 
of  Charity,"  in  spite  of  the  Public  School  Society's  opposition, 
a  grant  of  $1500  from  the  corporation  of  the  city  for  the  Orphan 
Asylum  schools  under  their  care.     In  Sept.,  1840,  the  Roman 
Catholics,  under  the  lead  of  bishop  (afterwards  archbishop) 
Hughes,  petitioned  the  common  council  of  New  York  to  desig- 
nate 7  Catholic  schools,  as  "  entitled  to  participate  in  the  com- 
mon school  fund,  upon  complying  with  the  requirements  of  the 
law."    This  petition  was  opposed  by  the  Public  School  Society, 
Methodist  and  other  Protestant  ministers,  <fec.,  and,  after  hear- 
ing both  sides  at  length  and  visiting  the  schools,  the  common 
council  denied  the  petition.      The  Roman  Catholics  next  ap- 


EDUCATIONAL  POLICY  IN  THE   UNITED   STATES.  595 

pealed  to  the  legislature,  obtained  aid  and  encouragement  from 
Governor  Win.  H.  Seward  and  Secretary  of  State  John  0. 
Spencer,  and  a  bill  in  their  favor  passed  the  assembly,  but  was 
lost  in  the  senate.  The  Roman  Catholics  then,  under  the  guid- 
ance of  bishop  Hughes,  nominated  and  voted  for  an  indepen- 
dent ticket  at  the  ensuing  election,  and  showed  themselves  so 
strong  politically  that  some  modification  of  the  school  system 
was  soon  made  in  that  state.  In  the  mean  time  the  controversy 
went  on  in  New  York  city ;  the  Roman  Catholics  declared  the 
common  schools  to  be  sectarian,  because  the  Protestant  version 
of  the  Bible  was  used  in  them ;  the  Protestants  proposed  that 
only  such  passages  of'the  Bible  should  be  read  in  the  schools  as 
are  translated  in  the  same  way  in  the  English  and  Douay  ver- 
sions ;  and  also  that  the  text-books  used  in  the  schools  should 
be  submitted  to  the  inspection  of  leading  Roman  Catholics,  and 
any  offensive  phrases  discovered  should  be  changed  or  struck 
out.  But  these  concessions  were  insufficient  to  satisfy  the 
Roman  Catholic  party.  The  common  school  system  of  the 
state  must  be  introduced  into  the  city  of  New  York.  Accord- 
ingly "  ward  schools  "  were  established,  and  placed  under  the  di- 
rection of  persons  chosen  by  the  people  of  their  respective 
wards,  subject  to  such  general  regulations  of  the  Board  of  Edu- 
cation as  would  exclude  sectarianism.  The  Public  School 
Society  now  proposed  to  the  legislature  to  retire  from  the 
scene,  and,  this  being  allowed,  it  transferred  its  schools  and 
property  in  1853  to  the  corporation  of  the  city  to  be  managed 
by  the  corporation's  Board  of  Education,  like  the  ward  schools, 
and  was  disbanded.  The  Bible  and  prayer  and  all  direct  re- 
ligious teaching  were  withdrawn  from  the  common  schools  ;  and 
then  arose  the  new  cry  that  the  schools  were  "  atheistical "  or 
"  godless,"  and  the  new  demand  that  Roman  Catholic  schools 
and  orphan  asylums  should  have  their  share  of  all  public  school- 
money  according  to  the  number  of  their  pupils.  This  demand 
has  been  so  far  complied  with  that  the  following  sums  have 
been  voted  from  the  public  treasury  of  the  city  of  New  York  to 
Roman  Catholic  schools,  orphan  asylums,  <fec.,  since  1860  :  in 


596  EDUCATIONAL  POLICY  Itf  THE  UNITED  STATES. 

1861,  $18,791.27  ;  in  1862,  $9,153.63  ;  in  1863,  $78,000  ;  in 
1864,  $73,000  ;  in  1865,  $40,000  ;  in  1865,  $21,607.24  ;  in 
1867,  $120,000  ;  in  1868,  $124,424.60  ;  in  1869,  $412,062.26 ; 
and  the  total  amount  for  these  9  years  was  $897,039.  During 
the  same  period  (1861-9)  the  sum  of  $284,491.33  ($116,680.- 
21  of  it  in  1869)  was  voted  from  the  same  treasury  to  all  other 
religious  and  charitable  institutions,  Protestant,  Jewish,  and 
public.  In  the  "  tax-levy  "  law  for  the  city,  passed  by  the  leg- 
islature of  New  York  May  12, 1869,  the  following  section  was 
inserted  and  enacted  with  the  rest : 

"  Sec.  10.  Hereafter,  an  annual  amount,  equal  to  20  per  cent,  on 
the  excise  moneys,  received  for  said  city  in  1868,  to  be  distributed 
Tinder  the  direction  of  an  officer  to  be  appointed  for  that  purpose  by 
the  Board  of  Education  of  said  city  (whose  compensation  shall  be 
paid  from  such  amount),  for  the  support  of  schools  educating  children 
gratuitously  in  said  city,  who  are  not  provided  for  in  the  common 
schools  thereof,  excepting  therefrom  schools  receiving  contributions 
for  their  support  from  the  City  Treasury." 

This  section,  which  provided  for  the  annual  distribution  of 
nearly  $250,000  to  sectarian  schools — nearly  j  of  it  to  Roman 
Catholic  schools — was,  through  the  vigorous  efforts  of  Prof. 
Francis  Lieber,  LL.D.,  and  of  the  Union  League  Club,  and 
on  the  petition  of  more  than  100,000  voters,  repealed  by  the 
legislature  April  24,  1870. 

The  famous  Cincinnati  controversy  in  1869  had  special 
reference  to  the  reading  of  the  Bible  in  the  public  schools. 
The  reading  of  the  Bible  without  note  or  comment  was  a  daily 
exercise  in  these  schools  from  their  first  establishment  40  years 
before  ;  and  instruction  in  the  elemental  truths  and  principles 
of  religion  was  always  given  without  any  sectarian  teaching 
or  interference  with  the  rights  of  conscience.  In  1842,  at  the 
representation  of  bishop  (now  archbishop)  Purcell,  (1)  that 
the  books  used  contained  passages  obnoxious  to  the  Roman 
Catholics,  (2)  that  their  children  were  required  to  read  the 
Protestant  Testament  and  Bible,  and  (3)  that  the  district 


EDUCATIONAL   POLICY  IN   THE   UNITED   STATES.          597 

libraries  contained  objectionable  works  to  which  their  children 
had  access  without  their  parents'  knowledge :  the  School- 
Board  of  Cincinnati  (1)  invited  bishop  Purcell  to  point  out 
all  that  was  obnoxious  in  the  books  used  in  the  English  and 
German  common  schools,  (2)  resolved  "  that  no  pupil  of  the 
common  schools  be  required  to  read  the  Testament  or  Bible, 
if  its  parents  or  guardians  desire  that  it  may  be  excused  from 
that  exercise,"  and  (3)  that  no  child  should  take  books  from 
the  district  libraries,  except  at  the  request  of  its  parent  or 
guardian  at  the  beginning  of  each  session.  It  was  stated  in 
1869,  that  the  rule  adopted  in  1842  had  long  been  inoperative 
and  had  been  for  25  years  omitted  from  the  standing  rules  of 
the  Board.  "  The  Board  of  Trustees  and  Visitors  of  Common 
Schools,"  as  they  were  then  called,  adopted  the  following  rule 
in  1852 : 

"  The  opening  exercises  in  ever}'  department  shall  commence  by 
reading  a  portion  of  the  Bible  by  or  under  the  direction  of  the  teacher, 
and  appropriate  singing  by  the  pupils.  The  pupils  of  the  common 
schools  may  read  such  version  of  the  Sacred  Scriptures  as  their  parents 
or  guardians  may  prefer,  provided  that  such  preference  of  any  version, 
except  the  one  now  in  use,1  be  communicated  by  the  parents  and  guar- 
dians to  the  principal  teachers,  and  that  no  notes  or  marginal  readings 
be  allowed  in  the  schools,  or  comments  made  by  the  teachers  on  the 
text  of  any  version  that  is  or  may  be  introduced." 

The  alleged  use  of  sectarian  or.  obnoxious  text-books  is 
mentioned  in  the  school  report  in  1853.  In  the  33d  report, 
for  the  school  year  ending  June  30,  1862,  is  thte  following  ut- 
terance of  the  board : 

"  We  are  forced,  very  reluctantly,  to  notice  intimations  from  an  in- 
fluential quarter,  that  the  division  of  the  school  fund  must  and  will  be 
again  agitated  and  demanded.  We  should  be  relieved  from  any  neces- 
sity of  reply  as  to  this  point  by  the  fact  that  the  Constitution  of  the 
State  imperatively  prohibits  the  right  or  control  of  anv  part  of  the 

1  Namely,  the  English,  or  King  James's  version,  published  by  the  American 
Bible  Society,  &c. 


698  EDUCATIONAL   POLICY  IN  THE   UNITED  STATES. 

school  funds,  by  any  religious  or  other  sect.  The  threat  is  accom- 
panied, however,  by  reproaches  against  our  schools  so  groundless  and 
so  easily  refuted,  that  we  need  only  state  as  facts  that  for  20  years  our 
standing  request  that  any  offensive  exercises,  or  books,  or  passages  in 
books,  used  in  our  schools,  be  made  known  to  us,  has  never  been  an- 
swered;  that  for  nearly  10  years  we  have  offered  to  supply  teachers 
and  schools  in  every  orphan  asylum  whatever  having  a  sufficient  num- 
ber of  children  to  warrant  the  employment  of  a  teacher ;  that  we  have 
always  carefully  excused  pupils  whose  parents  desired  it  from  attend- 
ing the  religious  exercises  with  which  our  schools  are  daily  opened, 
and  that,  in  order  to  encourage  pupils  to  attend  the  religious  teachings 
which  their  parents  prefer,  we  have  expressly  required  that  they  shall 
be  excused  from  school  one  half  day,  or  two  quarter  days  each  week. 
It  has  also  been  suggested,  and,  doubtless,  such  an  arrangement  may 
be  effected,  if  sufficient  numbers  encourage  it,  that  at  the  hours  so 
allowed  children  of  different  denominations  of  religion  might  receive 
the  instructions  of  the  clergy  in  school-rooms  temporarily  set  apart  to 
them." 

The  rule  adopted  by  the  Board  in  1852,  as  noticed  above, 
remained  in  force  till  Nov.  1, 1869,  when  this  body,  now  known 
as  "  The  Board  of  Education  of  Cincinnati,"  passed,  by  a  vote 
of  22  (besides  the  president  of  the  board)  to  14  (besides  1 
absent  member,  who  afterwards  caused  his  vote  to  be  recorded 
with  the  minority),  the  following  resolutions: 

"  Resolved,  That  religious  instruction,  and  the  reading  of  religious 
books  including  the  Holy  Bible,  are  prohibited  in  the  common  schools 
of  Cincinnati,  it  being  the  true  object  and  intent  of  this  rule  to  allow 
the  chi'dren  of  the  parents  of  all  sects  and  opinions,  in  matters  of  faith 
and  worship,  to  enjoy  alike  the  benefit  of  the  common  school  fund. 

"  Resolved,  That  so  much  of  the  regulations  on  the  course  of  study 
and  text  books  in  the  Intermediate  and  District  Schools  (page  213, 
Annual  Report),  as  reads  as  follows :  '  The  opening  exercises  in  every 
department  shall  commence  by  reading  a  portion  of  the  Bible  by  or 
under  the  direction  of  the  teacher,  and  appropriate  singing  by  the  pu- 
pils,' be  repealed." 

This  action  of  the  Board  of  Education  was  the  direct  occa-- 


EDUCATIONAL   POLICY  IN  THE   UNITED   STATES.  599 

sion  of  the  suit  of  John  D.  Minor  and  others  against  tho 
Board  of  Education  of  Cincinnati  and  others.  An  order  re- 
straining the  promulgation  and  enforcement  of  said  resolu- 
tions was  obtained  Nov.  2,  1869.  The  case  was  brought  to 
trial  before  the  Superior  Court  of  Cincinnati,  Nov.  30,  1869, 
Judges  Storer,  Taft,  and  Hagans  being  on  the  bench  :  it  was 
ably  argued  by  6  lawyers,  3  on  each  side ;  and  on  the  18th  of 
Feb.,  1870,  judgment  was  entered  for  the  plaintiffs,  the  essen- 
tial points  in  which  are — 

" .  .  .  .  that  the  resolutions  passed  by  the  said  Board  of  Education 
on  the  1st  day  of  November,  A.D.  1869,  and  which  are  set  forth  in  the 
petition,  were  passed  without  warrant  or  authority  in  law,  and  are  in 
violation  of  the  provisions  of  the  7th  section  in  the  1st  article  or  the 
Bill  of  Rights'  in  the  Constitution  of  this  State,  and  are  an  abuse  of  the 
powers  of  said  Board,  and  are,  therefore,  declared  to  be  null  and  void. 
....  It  is  therefore  adjudged  and  ordered,  that  the  restraining  order 
heretofore  entered  in  this  action  be  made  perpetual,  and  ....  all  .... 
are  enjoined  not  to  give  or  permit  any  force  or  effect  to  be  given  to 
said  resolutions  in  the  common  schools  of  said  city  .  . .  ." 

Judge  Taft,  dissenting  from  the  majority  of  the  court,  said  : 

"  On  the  whole  case,  my  conclusions  are  that  the  Board  of  Education 
had  the  power  to  pass  both  the  1st  and  the  2d  of  these  resolutions,  and 
whether  expedient  or  inexpedient,  this  Court  has  no  lawful  authority 
to  restrain  it  from  acting  under  either  of  them  ;  that,  upon  the  plead- 

1  This  7th  section  of  the  Bill  of  Rights  in  the  Constitution  of  Ohio  reads  thus : 
T  "  All  m-jn  have  a  natural  and  indefeasible  right  to  worship  Almighty  God  accord- 
ing to  the  dictates  of  their  own  conscience.  No  person  shall  be  compelled  to  at- 
tend, erect  or  support  any  place  of  worship,  or  maintain  any  form  of  worship, 
against  his  consent;  and  no  preference  shall  be  given,  by  law,  to  any  religious 
society :  nor  shall  any  interference  with  the  rights  of  conscience  be  permitted.  No 
religious  test  shall  be  required  as  a  qualification  for  office,  nor  shall  any  person  be 
incompetent  to  be  a  witness  on  account  of  his  religious  belief;  but  nothing  hereiu 
shall  be  construed  to  dispense  with  oaths  and  affirmations.  Religion,  morality, 
and  knowledge,  however,  being  essential  to  good  government,  it  shall  be  the  dutj 
of  the  General  Assembly  to  pass  suitable  laws  to  protect  every  religious  denomi- 
nation in  the  peaceable  enjoyment  of  its  own  mode  of  public  worship,  and  to  en- 
courage schools  and  the  means  of  instruction." 


600  EDUCATIONAL  POLICY  IN   THE   UNITED   STATES. 

ings  and  the  evidence  in  the  case,  the  Board,  in  adopting  the  1st  of 
these  resolutions,  acted  with  a  justice  and  liberality  warranted  by  the 
Bill  of  Rights,  and  made  necessary  by  the  facts1 ;  and  that,  in  adopting 
the  2d,  it  performed  a  duty  imposed  upon  it  by  the  language  and  the 
spirit  of  the  Constitution  of  Ohio." 

The  motion  for  a  new  trial  of  this  case  was  overruled  by  the 
court ;  and  so  the  decision  of  the  court  practically  restored  the 
reading  of  the  Bible  in  the  public  schools  of  Cincinnati. 

The  General  Statutes  of  Massachusetts  read  thus,  Chap.  38, 
Sect.  27: 

"  The  school  committee  shall  require  the  daily  reading  of  some  portion 
of  the  Bible  in  the  common  English  version  ;  but  shall  never  direct  any 
school  books  calculated  to  favor  the  tenets  of  any  particular  sect  of 
Christians  to  be  purchased  or  used  in  any  of  the  town  schools." 

The  first  part  of  this  section  is,  of  course,  distasteful  to  the 
Roman  Catholic  authorities ;  but  the  state  law  does  not  specify 
whether  the  reading  shall  be  by  the  teacher,  or  by  one  or  more 
of  the  scholars,  or  by  both  teacher  and  scholars.  There  was, 
however,  in  1859  an  organized  resistance  to  "  the  enforced  use 
of  the  Protestant  version  of  the  Bible,"  to  "  the  enforced  learn- 
ing and  reciting  of  the  10  commandments  in  their  Protestant 
form,"  and  to  "  the  enforced  union  in  chanting  the  Lord's 
prayer,  and  other  religious  chants,"  as  these  were  then  prac- 
ticed in  the  Boston  public  schools ;  and  about  400  pupils  were 
for  a  time  withdrawn  or  expelled  from  the  schools ;  but  the 
larger  part  soon  returned  and  conformed  to  the  rules. 

i  The  defendants  insisted  that  in  passing  these  resolutions  they  discharged  a 
solemn  dr.ty  under  the  Constitution  and  laws  of  the  State:  a  duty,  which  had  be- 
come urgent  by  reason  of  the  great  and  discordant  variety  of  religious  faiths  in  the 
city  [Roman  Catholic,  Jewish,  Protestant,  infidel] ;  that  they  had  found  it  impos- 
sible to  provide  religious  instruction  without  offending  the  consciences  of  many  ; 
and  that  practically  about  £  to  *  of  the  children  entitled  to  the  benefit  of  tbo  schools, 
were  excluded  by  the  rules,  as  they  stood  before  the  resolutions  were  passed;  that 
the  compulsory  reading  from  the  king  James  version  of  the  Bible,  with  singing,  as 
an  opening  exercise  in  the  schools,  daily,  is  regarded  as  a  form  of  worship,  and  is 
a  violation  of  the  2d  sentence,  as  given  above,  in  the  7th  section  of  the  Bill  of  Eights. 


EDUCATIONAL  POLICY  IN  THE  UNITED  STATE3.  601 

The  Revised  Statutes  of  Connecticut  neither  require  nor  for- 
bid the  reading  of  the  Bible,  prayer,  and  other  religious  exer- 
cises ;  and  these  are  therefore  left  to  be  regulated  by  the  school- 
visitors  or  by  the  people  of  the  various  towns  or  school-districts. 
In  the  city  of  New  Haven  the  Roman  Catholics  have  in  an  impor- 
tant respect  gained  their  object,  the  Hamilton  school  being  sub- 
stantially a  Roman  Catholic  school  supported  at  the  public  ex- 
pense. The  school  election  held  on  Monday,  Sept.  16,  1867, 
when  5  of  the  9  members  of  the  Board  were  chosen,  2  of  them 
to  fill  extraordinary  vacancies,  is  thus  spoken  of  in  "  The  New 
Englander  "  of  the  next  month : 

"  An  avowedly  Roman  Catholic  ticket  was  elected  by  a  majority  of 
70  votes.  The  day  before  the  balloting  2  of  the  Roman  Catholic  pas- 
tors of  the  city  exhorted  their  parishioners  to  show  their  strength 
against  the  '  Yankees' ;  and  in  the  3d  of  the  churches,  the  pastor  being 
absent,  the  Catholic  ticket  was  distributed  through  the  children  of  the 
Sunday  school.  One  of  the  priests  is  reported  to  have  said  that  he  had 
been  trying  for  years  to  secure  public  money  for  his  parish  school,  and 
now  was  the  tune  to  demand  it." 

The  subsequent  steps  are  thus  narrated  in  the  Report  of  the 
Board  of  Education  for  New  Haven  City  District,  for  the  year 
ending  Sept.  1,  1868,  signed  by  Hon.  Lucien  W.  Sperry,  Presi- 
dent: 

'r  u  Early  in  the  year,  Rev.  Matthew  Hart,  in  behalf  of  parents  resid- 
ing in  the  eastern  part  of  the  district,  made  application  to  the  Board  to 
receive  the  pupils  of  St.  Patrick's  school  (about  600  children)  and  in- 
struct them  as  pupils  of  the  public  schools.  The  Board,  after  due  con- 
sideration, believing  it  to  be  their  duty  to  provide  for  the  instruction  of 
all  children,  residents  of  the  School  District,  who  make  application,  so 
far  as  it  is  in  their  power,  decided  to  comply  with  the  request,  if  suita- 
ble accommodations  could  be  secured.  The  reply  of  the  board  was 
communicated  in  the  following  resolutions. 

" '  Whereas  application  has  been  made  to  this  Board  by  Rev.  Mat. 
thew  Hart,  requesting  it  to  provide  for  the  education  of  scholars  now  in 
St.  Patrick's  school  and  for  other  children  La  that  neighborhood,  now 


602  EDUCATIONAL   POLICY   IN   THE   UNITED   STATES. 

unprovided  with  seats  in  any  school,  and  whereas  this  Board  recog- 
nizes the  duty  of  furnishing  to  all  suitable  applicants  the  opportunities 
for  education  in  the  public  schools  under  its  charge,  and  whereas  it 
has  at  this  time  no  suitable  building  immediately  available  for  the 
purpose  of  a  school  in  that  part  of  the  district,  therefore 

"  (  Resolved,  That  the  Board  is  ready  to  rent  for  temporary  use  the 
building  now  occupied  by  St.  Patrick's  school,  or  any  building  eligible 
for  the  purpose,  and  to  commence  and  maintain  therein  a  public  school 
for  the  children  of  that  neighborhood  on  exactly  the  same  basis  as 
all  other  schools  under  their  charge. 

" '  Resolved,  That  the  committee  on  School  Buildings  be  requested 
to  inquire  and  report  to  the  Board,  as  to  a  controlling  lease  of  one  or 
both  the  buildings  now  occupied  by  the  St.  Patrick's  school,  what  al- 
terations, if  any,  will  be  necessary  to  fit  them  for  the  use  of  a  public 
school,  and  the  expenses  attending  the  same  ;  said  lease  to  commence 
in  time  so  that  the  rooms  can  be  prepared  for  occupancy  by  the  dis- 
trict for  the  May  term  of  1868.' 

"  An  agreement  having  been  made  for  the  rental  of  the  building 
previously  occupied  by  the  school,  after  a  thorough  reconstruction  at 
the  expense  of  the  owners,  the  school  was  opened  under  the  charge 
and  instruction  of  10  teachers  *,  who  had  been  previously  examined 
by  the  Superintendent  of  Schools,  and  found  fully  qualified  for  their 
duties.  The  studies  and  exercises  were  regulated,  like  all  other  schools 
of  the  district,  by  '  time-tables,'  containing  a  programme  of  recitations 
covering  the  whole  time  of  each  school-day.  Frequent  visits  have 
been  made  by  the  Superintendent,  members  of  the  Board,  citizens  and 
strangers  from  abroad  ;  and  the  results,  thus  far,  are  quite  satisfactory ; 
exhibiting  regularity  of  attendance,  good  order  and  earnest  attention 
to  duties,  flighty  commendable  to  teachers  and  pupils.  In  all,  respects 
the  school  has  been  conducted  in  the  same  manner,  and  governed  by 
the  same  rules  as  all  other  schools  of  the  district." 

It  is  proper  to  add  to  the  above  official  statement,  that  the 
"  Hamilton  School "  is  generally  understood  to  be  an  exclu- 
sively Roman  Catholic  school ;  that  the  teachers  are  all  Sisters 
of  Mercy,  and,  together  with  all  the  scholars,  are  under  the 
spiritual  direction  and  control  of  the  Roman  Catholic  bishop, 

1  Afterwards  increased  to  11,  all  Sisters  of  Mercy.     The  school  was  reorgan- 
ized and  went  into  operation  on  Monday,  Feb.  17,  1868  (see  Chapter  VIII.). 


EDUCATIONAL   POLICY   IN   THE   UNITED    STATES.  603 

acting  through  the  pastor  of  St.  Patrick's  church  or  other 
subordinates,  and  securing  for  the  pupils,  by  the  opportunity 
of  imparting  religious  instruction  freely  to  the  school  out  of 
school  hours,  a  thoroughly  Roman  Catholic  training ;  that 
under  the  head  of  "  Parochial  Schools,"  the  Catholic  Direc- 
tory for  1870  has  "  St.  Patrick's,  New  Haven— Pupils  700, 
under  the  charge  of  the  Sisters  of  Mercy;"  and  the  Catholic 
Directory  for  1871  has  "  St.  Patrick's,  New  Haven— Pupils  730, 
under  the  charge  of  the  Sisters  of  Mercy."  In  other  words, 
the  "  Hamilton  School "  is  essentially  a  Roman  Catholic  paro- 
chial school,  complying  with  the  letter  of  the  school-law,  and 
supported  at  the  public  expense. 

In  New  Britain,  Ct.,  the  Roman  Catholic  school  was  adopted 
by  the  town,  Nov.  12, 1862,  and  has  since  been  known  as"  the 
town  school."  It  is  supported  by  the  town  at  an  expense,  for 
the  school-year  ending  Aug.  31,  1870,  of  over  $8000.  It  has 
a  male  principal  (a  graduate  of  the  State  Normal  School)  and 
6  female  teachers,  all  Roman  Catholics,  selected  by  the  priest 
or  other  authority,  and  approved  by  the  school-visitors  of  the 
town ;  and  609  different  scholars  during  the  school-year,  540 
in  winter  and  563  in  summer.  It  comes  under  the  same  reg- 
ulations generally  as  the  other  schools  ;  is  in  many  respects 
•well  conducted  ;  but  is  meant  to  be,  and  is,  a  thoroughly  de- 
nominational or  sectarian  school  supported  from  the  public 
treasury. 

In  Waterbury,  Ct.,  the  parochial  school,  organized  and  con- 
trolled by  the  pastor  of  the  church  of  the  Immaculate  Concep- 
tion (Rev.  Thomas  F.  Hendricken,  D.D.),  was  several  years 
ago  taken  under  the  care  of  the  Board  of  Education,  of  which 
Dr.  Hendricken  has  usually  been  a  member,  with  the  under- 
standing that  it  was  to  consist,  as  before,  of  Roman  Catholic 
children  and  teachers,  and  the  opening  and  closing  exercises 
were  to  be  distinctively  Roman  Catholic  as  they  had  been ; 
but  the  school  was  to  conform  in  all  respects  to  the  laws  of 
the  District.  This  school  is  now  called  the  "  East  Main  St. 
School,"  with  5  teachers  supported  at  the  public  expense,  but 


604  EDUCATIONAL   POLICY  IN   THE  UNITED   STATES. 

is  as  fully  a  Roman  Catholic  school  as  ever.  Accordingly,  the 
Catholic  Directory  for  1870  and  1871  contains  the  following 
under  the  head  of  "  parochial  schools  " : 

"Immaculate  Conception,  "Waterbury,  Ct.  Boys  200,  under  the 
charge  of  lay  teachers ;  girls  175,  under  the  direction  of  secular 
teachers." 

Besides  the  East  Main  St.  school,  some  other  public  schools 
in  Waterbury  are  composed  exclusively  or  mostly  of  Roman 
Catholic  children,  and  have  Roman  Catholic  teachers  who  em- 
ploy a  Roman  Catholic  form  of  worship  in  the  school ;  while 
in  the  other  public  schools  with  Protestant  teachers,  the  Eng- 
lish Bible  is  read  in  the  opening  exercises,  though  some  of 
these  schools  also  have  a  majority  of  Roman  Catholic  pupils. 

The  Catholic  Directory  for  1870  says :  "  14  public  schools 
in  the  city  of  Manchester,  [N.  H.,]  are  attended  by  14  Sisters 
of  Mercy." 

It  is  said  that  in  1853  the  Roman  Catholics  demanded  State 
aid  for  their  schools  in  8  different  States  (Mass.,  N.  Y.,  N.  J., 
Pa.,  Md.,  Mich.,  0.,  Cal.),  and  since  that  time  the  demand 
has  been  repeated  and  will,  of  course,  continue  to  be  made. 
In  the  exercises  of  exclusively  Catholic  schools  it  is  believed 
that  the  Bible  is  never  read  by  or  to  the  scholars  ;  but  such 
avowedly  sectarian  works  as  La  Salle's  "  Treatise  on  the  Duty 
of  a  Christian  towards  God,"  and  Collot's  "  Doctrinal  and 
Scriptural  Catechism"  (see  Chapters  XVIII.,  XIX.)  are  used 
as  class-books  for  reading  or  study.  The  exercises  during 
school-hours  may  be  modified  where  these  schools  are  adopted 
as  public  schools,  and  come  under  the  supervision  of  boards 
of  education  and  school-visitors ;  but  Roman  Catholic  schools 
will  be  denominational  schools,  whether  the  religious  instruc- 
tion is  given  in  or  out  of  school-hours,  and  whether  they  are 
supported  by  Roman  Catholics  only  or  from  the  public  treas- 
ury. The  appropriation  of  public  money  to  the  support  of 
Roman  Catholic  schools  is  unjust  to  those  citizens  and  tax- 
payers who  conscientiously  believe  that  this  system  of  religious 
instruction  and  of  religion  is  both  wrong  in  itself  and  fraught 


EDUCATIONAL   POLICY   IN   THE  UNITED   STATES.  605 

•with  the  most  injurious  consequences  both  to  individuals  and 
to  the  community  ;  it  tends  to  foster  and  perpetuate  religious 
animosities  and  social  jealousies  and  unneighborly  strifes  ;  it 
is  such  a  union  of  church  and  state  as  is  forbidden  by  the 
whole  spirit  and  tenor  of  our  American  institutions.1  The 
state  must  have  laws  to  secure  good  order ;  it  may,  for  the 
protection  and  security  of  its  own  life,  put  down  vice,  and  both 
promote  and  enforce  morality ;  but  Protestants  have  political 
and  civil  rights  as  well  as  Roman  Catholics ;  and  the  support 
of  Roman  Catholic  schools  at  the  public  expense  is  a  violation 
of  those  rights. 

Let  us  now  listen  to  an  earnest  advocate  of  the  present 
school-system,  Rev.  B.  G.  Northrop,  Secretary  of  the  Board 
of  Education  for  the  State  of  Connecticut  since  January  1, 
1867,  and  previously,  from  1857  onward,  agent  of  the  Massa- 
chusetts Board  of  Education.  In  his  annual  report  dated 
May,  1870,  he  speaks  thus : 

"  Our  school-system  should  be  unsectarian.  Its  primary  purpose  is 
intellectual  training.  In  its  practical  workings  it  has  always  been  es- 
sentially secular,  while  its  moral  influence  has  been  great  and  good. 
The,  Bible  is  generally  read  without  objection  in  our  schools.  Much 
as  I  value  its  influence  and  desire  its  continued  use,  I  oppose  coercion, 
and  advocate  full  religious  freedom  and  equality.  Wherever  there  is 
opposition  to  this  time-honored  usage,  I  would  permit  the  largest  lib- 
erty of  dissent,  and  cheerfully  allow  parents  to  decide  whether  chil- 
dren shall  read  or  not  read,  or  be  present  or  absent  when  the  Bible 
is  read.  Roman  Catholic  children  may  read  from  the  Douay  version, 
and  the  Jews  from  the  Old  Testament ;  or  still  better,  the  teacher  may 
read  a  brief  selection,  or  if  it  be  preferred,  let  the  Bible  reading  oc- 
cur at  the  close  of  the  session,  after  the  objectors  have  retired.  Com- 
pulsory reading  will  defeat  its  own  aim  and  induce  resistance  and 
reaction. 

Recent  discussions  and  opposition  have  deepened  and  developed  the 

1  The  4th  section  of  the  Declaration  of  Rights,  which  constitutes  Article  I.  of 
the  Constitution  of  Connecticut,  reads  thus  :  "  No  preference  shall  be  given  by 
law  to  any  Christian  sect  or  mode  of  worship." 


606  EDUCATIONAL   POLICY  IN  THE  UNITED   STATES. 

devotion  of  the  masses  to  our  common  schools.  On  no  other  question 
do  they  so  thoroughly  fraternize  without  reference  to  distinctions  of 
race,  religion  or  politics.  The  Irbh  and  Germans  evince  commend- 
able interest  in  our  schools.  Said  a  parent  to  me  :  *  I  attended  church- 
Bchools  without  learning  enough  to  tell  O  from  a  cart  wheel.  I  mean 
to  give  my  children  an  education,  for  I  have  sadly  felt  the  need  of  it. ' 
At  a  late  anniversary  of  one  of  the  best  high-schools  in  Connecticut, 
the  valedictorian  was  a  Catholic  Irish  pupil.  This  honor  was  award- 
ed her  on  the  ground  of  scholarship,  and  for  the  last  year  the  higher  posi- 
tion of  assistant  teacher  in  the  same  high-school  has  been  worthily 
filled  by  her.  This  is  but  one  of  the  many  illustrations  of  the  fact  that 
the  children  of  the  rich  and  the  poor  sit  side  by  side,  forgetful  of  social 
distinctions,  and  that  the  richest  prizes  of  scholarship  are  often  proudly 
carried  to  the  humblest  home. 

"  Sectarian  schools  as  a  system  for  the  masses  have  everywhere 
failed.  24  years  ago  the  Presbyterian  church  [Old  School]  attempted 
to  organize  and  support  denominational  schools  throughout  its 
bounds.  .  .  .  The  experiment  utterly  failed.  The  sects  were  too 
numerous  and  unequal  to  permit  denominational  schools.  The  two 
systems,  common  and  sectarian  schools,  cannot  coexist.  .  .  . 

"  Our  schools  may  be  unsectarian  and  yet  not  irreligious.  It  is 
poor  logic  which  contends  that  unless  they  are  positively  religious,  they 
must  be  infidel  or  atheistic.  Even  if  the  Bible  were  not  read  at  all, 
it  does  not  follow  that  our  schools  would  be  godless.  Our  teachers 
are  largely  religious  persons.  By  example  as  well  as  precept  they 
are  seeking  to  implant  the  divine  law  of  love  in  the  hearts  of  their  pu- 
pils, that  the  fruits  of  honor,  honesty,  truth  and  right  may  appear  in 
their  life.  The  habits  of  order,  punctuality,  self-control,  and  obedience 
here  formed  are  favorable  to  virtue 

"  But  while  purely  intellectual  culture  is  favorable  to  good  morals, 
it  cannot  furnish  adequate  security  against  vice  and  crime.  There  is 
no  necessary  connection  between  knowledge  and  virtue.  ...  In  ad- 
dition to  all  the  public  school  can  effect,  the  combined  influences  of  the 
family,  the  Sabbath  school  and  the  Church  are  needed  to  educate  the 
conscience For  its  fullest  development  and  efficiency,  the  in- 
tellect needs  the  aid  of  the  conscience,  and  the  highest  achievements 
of  the  mind  will  not  be  effected,  when  the  soul  is  dark  and  debased. 
Moral  culture  has  a  tendency  both  to  awaken  and  sustain  mental  activ- 


EDUCATIONAL  POLICY   IN   THE  UNITED   STATES.  607 

ity,  while  moral  degeneracy  induces  a  dimness  of  intellectual  vision 
and  sometimes  a  perfect  palsy  of  the  mental  powers." 

A  distinctively  Protestant  view  of  the  Roman  Catholic  pro- 
cedure on  this  subject  is  thus  given  by  Rev.  Henry  Ward  Beecher, 
in  an  article  first  published  in  "  The  Christian  Union " 
in  1870  : 

"  It  is  no  secret  that  the  Roman  Catholic  Church  is  utterly  and  ir- 
revocably opposed  to  our  common-school  system.  We  do  not  blame 
them  for  that.  They  have  a  perfect  right  to  provide  a  better  way. 
We  only  insist  that  they  shall  present  their  substitute  openly,  so  that 
there  can  be  no  mistaking  the  issue.  Then  we  shall  be  quite  content 
to  leave  the  result  to  the  verdict  of  the  American  people. 

"  No  doubt  they  honestly  desire  to  do  thn.  We  expect  to  deserve 
their  thanks  for  assisting  them  to  set  their  plan  fairly  before  the  peo- 
ple. 

"  For  as  yet  modesty  has  prevented  the  ecclesiastical  leaders  from 

unfolding  it.  Or  they  wait  for  'a  more  convenient  season.'  They 
do  themselves  and  the  people  injustice.  Their  plan,  which  now  for 
some  time  they  have  been  discu-sing  in  secret  conclave,  is  so  admira- 
ble that  it  will  take  time  thoroughly  to  understand  its  character  and 
appreciate  its  merits.  We  are  not  sworn  to  secrecy,  and  we  speak 
what  we  do  know. 

"  The  plan,  then,  which  is  now  under  consideration,  and  which  awaits 
only  some  perfecting  of  details  before  it  is  officially  promulgated,  is  this. 
It  will  be  proposed  that  any  private  association  may  open  a  public 
school.  Its  doors  shall  be  thrown  open  to  the  public.  There  shall  be 
no  conditions  of  admission  other  than  those  which  the  Board  of  Educa- 
tion may  prescribe.  Its  teachers  shall  all  be  subject  to  the  examination  of 
the  Board,  and  shall  receive  their  certificates  from  it.  The  schools 
shall  be  at  all  times  open  to  its  visitation,  and  subject,  within  reasona- 
ble bounds,  to  such  regulations  as  it  may  enact.  In  the  school-hours 
proper,  there  shall  be  no  religious  teaching.  But  when  the  session  is 
ended,  the  teachers  may  employ  additional  hours  in  giving  such  relig- 
ious instruction  as  they  see  fit.  Attendance  on  these  extra  hours  shall 
not  however  be  compulsory.  Scholars  may  attend  or  not,  at  the  option 
of  their  parents.  Such  schools,  thus  established,  may  draw  from  the 
school-fund  an  amount  in  proportion  to  the  number  of  scholars  in  actual 


608  EDUCATIONAL  POLICY  IN   THE   UNITED   STATES. 

attendance.  Such,  in  its  substantial  features,  is  the  plan  at  no  distant 
day  to  be  proposed  as  a  compromise  between  the  contending  parties. 

"  The  advantages  of  this  scheme  are  manifest.  It  will  involve  the 
state  in  no  additional  expenditure.  It  will  indeed  save  something,  for 
the  association  will  provide  the  rooms  and  the  text  books.  Secular 
instruction  will  be  furnished  at  the  expense  of  the  State.  It  will  be 
furnished  under  the  direction  of  the  State.  At  the  same  time  an  oppor- 
tunity will  be  afforded  to  the  Church  to  instruct  its  own  children  in  re- 
ligious truth.  Thus  religious  and  secular  instruction  will  go  hand  in 
hand.  Protestantism  and  Romanism  will  live  in  peace.  The  lion  and 
the  lamb  will  lie  down  together,  and  a  little  child  shall  lead  them. 

"  These  advantages  are  so  manifest  that  it  is  no  wonder  that  the 
cooperation  of  some  of  the  more  unprejudiced  Protestants  is  confident- 
ly counted  on. 

"  But  there  are  also  some  other  advantages  in  this  plan  which  are 
not  so  manifest  to  the  public.  These  advantages  have  been  carefully 
considered  in  the  secret  councils  of  the  holy  Fathers.  They  must  par- 
don us  if,  despite  their  modesty,  we  reveal  these  advantages  also. 

"  The  Roman  Catholic  church  is  served  by  a  self-denying  band  of 
unmarried  '  brothers  and  sisters.'  "Who  more  appropriate  to  under- 
take the  education  of  the  children  of  the  Church?  It  is  intended  to  as- 
sign these  '  brothers  and  sisters'  to  the  work  of  popular  education. 
They  are  men  and  women  of  unquestionable  culture.  They  will  easily 
pass  the  examination  of  the  Boards  of  Education.  In  many,  if  not 
most  of  the  local  Boards  of  New  York  city,  the  majority  is  already 
Roman  Catholic.  These  Boards  will  not  be  hard  on  the  servants  of 
their  own  Divine  Mistress — their  Mother  Church.  If  now  and  then  a 
candidate  fails  to  pass  examination,  the  Church,  which  is  preeminent 
in  the  virtue  of  meekness,  will  know  how  gracefully  to  yield.  Another 
'  sister '  will  be  easily  provided.  These  '  brothers  and  sisters '  have 
already  with  commendable  zeal  consecrated  their  all  to  the  Church. 
Their  salaries  will  not  be  their  own.  Unmarried,  they  have  neither 
wives  nor  children  to  support.  They  live  in  the  '  homes  '  which  the 
Church  provides  for  them.  The  money  which  the  State  pays  to  them 
they  will  hand  over  to  the  Church.  This  money  the  Church  purposes 
to  employ  religiously  in  the  work  of  education.  The  salaries  paid  to 
Protestant  teachers  will  barely  support  them.  There  will  be  no  sur- 
plus among  the  Protestants  to  expend  in  school-rooms  and  school-appa- 


EDUCATIONAL  POLICT  IN  THE  UNITED  STATES.  609 

ratus.  The  Roman  Catholic  school-house  will  rival,  in  its  adaptation 
to  the  ends  of  the  Church,  the  Roman  Catholic  cathedral.  That  great 
class  who  are  only  Protestants  because  they  are  not  Roman  Catholics, 
will  be  gathered  into  these  schools.  In  a  few  years  the  State  will  be 
supporting  with  its  funds  the  Roman  Catholic  Church,  to  educate  in  its 
creed  the  children  of  the  Republic. 

"  This  is  the  plan  ;  these  are  advantages,  as  they  are  seen  by  Roman 
Catholic  eyes.  Can  it  be  possible  that  Protestants  will  decline  the 
feast  thus  skillfully  prepared  for  them  ?  Could  anything  do  more  to 
prove  the  singular  perversity  of  the  Protestant  community  than  the  re- 
fusal to  give  its  educational  interests  into  the  hands  of  that  power, 
whose  educational  efforts  have  been  so  brilliantly  successful  in  France, 
in  Italy,  in  Spain,  and  in  the  South  American  Republics  ?  [See  Ch. 
XXV.] 

"  We  beg  our  Roman  Catholic  brethren  to  unfold  this  plan,  which 
they  have  done  themselves  the  injustice  to  discuss  only  in  secret.  The 
American  people  need  only  to  understand  it  thoroughly  to  appreciate 
it  We  beg  leave  to  assure  the  holy  Fathers  of  our  cordial  coopera- 
tion in  making  their  benign  purpose  fully  understood." 


CHAPTER    XXV. 

RELATION  OP  THE  SYSTEM  TO  GENERAL  INTELLIGENCE   AND 
PROSPERITY. 

The  general  intelligence  and  prosperity  of  a  people  are  closely- 
connected  with  the  diffusion  of  knowledge  among  them  by 
means  of  schools  and  books  and  newspapers. 

That  the  system  of  public  schools  which  prevails  in  our 
Northern  States  is  of  Protestant  origin  is  thus  conceded  by 
«  The  Catholic  World"  in  its  number  for  April,  1870 : 

" . . . .  It  is  to  the  credit  of  the  American  people  that  they  have,—- 
at  least  the  Calvinistic  portion  of  them, — from  the  earliest  colonial  times, 
taken  a  deep  interest  in  the  education  of  the  young.  The  American 
Congregationalists  and  Presbyterians,  who  were  the  only  original  set- 
tlers of  the  eastern  and  middle  colonies,  have  from  the  first  taken  the 
lead  in  education,  and  founded,  sustained,  and  conducted  most  of  our 
institutions  of  learning. .  .  .  Indeed,  it  is  hardly  too  much  to  say  that 
our  present  system  of  common  schools  at  the  public  expense  owes  its 
origin  to  Congregationalists  and  the  influence  they  have  exerted. . . . 
The  system  originated  in  New  England,  strictly  speaking,  in  Massa- 
chusetts. ..." 

Americans  commonly  regard  the  general  diffusion  of  educa- 
tion and  knowledge  among  the  people  as  a  positive  blessing  of 
our  land ;  but  let  us  hear  "  The  Catholic  World  "  for  April, 
1871: 

"  Education  is  the  American  hobby — regarded,  as  uneducated  or 
poorly  educated  people  usually  regard  it,  as  a  sort  of  panacea  for  all  the 
ills  that  flesh  is  heir  to.  We  ourselves,  as  Catholics,  are  as  decidedly  as 


RELATION  TO  GENERAL  INTELLIGENCE   AND  PROSPERITY.      611 

any  other  class  of  American  citizens  in  favor  of  universal  education, 
as  thorough  and  extensive  as  possible — if  its  quality  suits  us.  We  do 
not,  indeed,  prize  so  highly  as  some  of  our  countrymen  appear  to  do  the 
simple  ability  to  read,  write,  and  cipher. . . .  Some  men  are  born  to  be 
leaders,  and  the  rest  are  born  to  be  led. . .  .  The  best  ordered  and  ad- 
ministered state  is  that  in  which  the  few  are  well  educated  and  lead, 
and  the  many  are  trained  to  obedience,  are  willing  to  be  directed,  con- 
tent to  follow,  and  do  not  aspire  to  be  leaders.  ...  In  extending  edu- 
cation and  endeavoring  to  train  all  to  be  leaders,  we  have  only  extend- 
ed presumption,  pretension,  conceit,  indocility,  and  brought  incapacity  to 
the  surface.  .  .  .  We  believe  the  peasantry  in  old  Catholic  countries, 
two  centuries  ago,  were  better  educated,  although  for  the  most  part 
unable  to  read  or  write,  than  are  the  great  body  of  the  American  peo- 
ple to-day.  They  had  faith,  they  had  morality,  they  had  a  sense  of  re- 
ligion, they  were  instructed  in  the  great  principles  and  essential  truths 
of  the  Gospel,  were  trained  to  be  wise  unto  salvation,  and  they  had  the 
virtues  without  which  wise,  stable,  and  efficient  government  is  imprac- 
ticable.1 We  hear  it  said,  or  rather  read  in  the  journals,  that  the  superi- 
ority the  Prussian  troops  have  shown  to  the  French  is  due  to  their  supe- 
rior education.  We  do  not  believe  a  word  of  it  We  have  seen  no 
evidence  that  the  French  common  soldiers  are  not  as  well  educated  and 
as  intelligent  as  the  Prussian.1  The  superiority  is  due  to  the  fact  that 

1  This  will  seem  to  Protestants  the  embodiment  of  two  proverbs,  neither  of  which 
is  in  very  good  repute :  1.  "  Where  ignorance  is  bliss,  'tis  folly  to  be  wise."  2. 
"  Ignorance  is  the  mother  of  devotion." 

*  No  fact  is  better  established  than  that  the  Prussian  system  of  public  education 
is  the  most  efficient  to  be  found  on  the  continent  of  Europe.  Attendance  at  school 
from  the  age  of  6  to  14  is  enforced  by  law.  The  present  system  of  public 
schools  in  France  for  primary  education  is  especially  due  to  the  Protestant  Guizot, 
who  was  minister  of  public  instruction  at  the  time,  and  was  instituted  by  law  June 
28,  1833.  Since  that  time  the  gross  ignorance  which  formerly  prevailed  among  the 
community  has  to  a  great  extent  disappeared,  for  in  1863  there  were  116  pupils  for 
every  1000  inhabitants  ;  but  in  Prussia  about  that  time  (1864)  nearly  154  in  every 
1000  were  in  the  primary  schools.  The  French  minister  of  war  reported  in  1866 
that  30  per  cent,  of  the  conscripts  were  unable  to  read.  Of  the  Prussian  recruits  in 
1864-5,  there  were  75  percent.  "  satisfactorily  instructed,"  which  can  not  mean  less 
than  able  to  read  and  write.  It  is  further  stated,  that  the  French  Catholics  "  rarely 
visit  school  after  11  or  12  years  of  age,  Protestants  commonly  remaining  until 
about  16."  France  is  distinctively  and  overwhelmingly  Catholic,  while  Prussia  it 
well  known  to  be  Protestant 


612      RELATION  TO   GENERAL  INTELLIGENCE  AND  PROSPERITY. 

the  Prussian  officers  were  better  educated  in  their  profession,  were  less 
overweening  in  their  confidence  of  victory,  and  maintained  better  and  se- 
verer discipline  in  their  armies,  than  the  French  officers.  The  Northern 
armies  in  our  recent  civil  war  had  no  advantage  in  the  superior  educa- 
tion of  the  rank  and  file  over  the  Southern  armies,  where  both  were 
equally  well  officered  and  commanded.1 ....  Good  officers,  with  an 
able  general  at  their  head,  can  make  an  efficient  army  out  of  almost  any 
materials.2 ....  For  the  great  mass  of  the  people,  the  education  needed 
is  not  secular  education,  which  simply  sharpens  the  intellect,  and  gen- 
erates pride  and  presumption,  but  moral  and  religious  education,  which 
trains  up  children  in  the  way  they  should  go,  which  teaches  them  to  be 
honest  and  loyal,  modest  and  unpretending,  docile  and  respectful  to  their 
superiors,  open  and  ingenuous,  obedient  and  submissive  to  rightful  au- 
thority, parental  or  conjugal,  civil  or  ecclesiastical ;  to  know  and  keep 
the  commandments  of  God  and  the  precepts  of  the  church  ;  and  to 
place  the  salvation  of  the  soul  before  all  else  in  life.  This  sort  of  edu- 
cation can  be  given  only  by  the  church  or  under  her  direction  and  con- 
trol :  and  as  there  is  for  us  Catholics  only  one  church,  there  is  and  can 
be  no  proper  education  for  us  not  given  by  or  under  the  direction  and 
control  of  the  Catholic  church.  .  .  . 

Orestes  A.  Brownson,  LL.D.,  has  been  a  leading  champion 
of  the  Roman  Catholic  church  since  he  joined  it  in  1844. 
"  Brownson's  Quarterly  Review  "  ably  defended  the  Roman 
Catholic  doctrine  for  about  20  years  from  1844  onward,  was 
indorsed  by  all  the  bishops,  and  was  regularly  republished  in 
London.  In  the  number  for  January,  1862,  it  spoke  thus  on 
the  quality  of  the  Roman  Catholic  schools  and  colleges  : 

" .  .  .  .  They  practically  fail  to  recognize  human  progress.  .  .  .  As 
far  as  we  are  able  to  trace  the  effect  of  the  most  approved  Catholic 

1  Candid  and  judicious  persons,  who  are  acquainted  with  the  facts,  will  certainly 
deny  the  truth  of  this  assertion,  and  regard  it  as  utterly  rash  and  reckless. 

2  Undoubtedly ;  but  would  it  not  be  more  difficult  to  make  an  efficient  army  out 
of  ignorant  and  prejudiced  Hindoos  and  Hottentots  than  out  of  intelligent  Euro- 
peans or  Americans  ?     And,  other  things  being  equal,  is  not  a  well-officered  and 
ably-commanded  army  of  intelligent  Europeans  or  Americans  more  efficient  and 
formidable  than  a  like  army  of  ignorant  Hindoos  or  Hottentots  or  Indians  t    If 
so,  then  intelligence  is  worth  something,  and  the  proverb  is  true  that  "  knowledge 
is  power." 


I 
RELATION  TO   GENERAL  INTELLIGENCE  AND  PROSPERITY.      613 

education  of  our  day,  whether  at  home  or  abroad,  it  tends  to  repress 
rather  than  quicken  the  life  of  the  pupil,  to  unfit  rather  than  prepare 
him  for  the  active  and  zealous  discharge  either  of  his  religious  or  his 
social  duties.  They  who  are  educated  in  our  schools  seem  misplaced 
and  mistimed  in  the  world,  as  it  born  and  educated  for  a  world  that 
has  ceased  to  exist.  .  .  .  Comparatively  few  ot  them  [Cathoh'c  gradu- 
ates] take  their  stand  as  scholars  or  as  men,  on  a  level  with  the  Catholics 
of  non- Catholic  colleges,  and  those  who  do  take  that  stand  do  it  by 
throwing  aside  nearly  all  they  learned  from  their  Alma  Mater,  and 
adopting  the  ideas  and  principles,  the  modes  of  thought  and 
action  they  find  in  the  general  civilization  of  the  country  in  which  they 
live.  .  .  .  The  cause  of  the  failure  of  what  we  call  Catholic  education  is, 
in  our  judgment,  in  the  fact  that  we  educate  not  for  the  present  or  the 
future,  but  for  the  past.  .  .  .  We  do  not  mean  that  the  dogmas  are  not 
scrupulously  taught  in  all  our  schools  and  colleges,  nor  that  the  words 
of  the  Catechism  are  not  duly  insisted  upon.  We  concede  this,  and  that 
gives  to  our  so-called  Catholic  schools  a  merit  which  no  others  have  or 
can  have. . .  .  There  can  be  no  question  that  what  passes  for  Cathoh'c 
education  in  this  or  any  other  country,  has  its  ideal  of  perfection  in  the 
past,  and  that  it  resists  as  un-Catholic,  irreligious  and  opposed  to  God, 
the  tendencies  of  modern  civilization.  . .  .  The  work  it  gives  its  sub- 
jects or  prepares  them  to  perform  is  not  the  work  of  carrying  it  for- 
ward, but  that  of  resisting  it,  driving  it  back,  anathematizing  it  as  at 
war  with  the  Gospel,  and  either  of  neglecting  it  altogether  or  taking 
refuge  in  the  cloister,  in  an  exclusive  or  exaggerated  asceticism,  always 
bordering  on  immorality,  or  of  restoring  a  former  order  of  civiliza- 
tion, no  longer  a  living  order,  and  which  humanity  has  evidently  left 
behind  and  is  resolved  shall  never  be  restored  . .  . .  " 

The  Protestant  view  of  this  matter  is  thus  expressed  by  the 
"  Evangelical  Messenger,"  published  at  Cleveland,  0.  : 

" .  .  .  .  Where  Catholicism  has  its  own  way,  it  keeps  the  people  in 
the  darkness  of  ignorance.  They  have  no  free  schools  in  Spain,  nor 
Italy,  nor  in  the  Central  and  Southern  American  States.  In  fact,  the 
rule  is,  that  Catholicism  and  general  intelligence  exist  together  in  in- 
verse proportions.  Where  Catholicism  has  full  sway,  where  Protestan- 


614  EELATION  TO  GENERAL  INTELLIGENCE  AND  PROSPERITY. 

tism  does  not  exist  to  dispute  its  supremacy,  there  the  Catholic  church 
refuses  to  educate  the  masses  at  all.  But  when  Protestantism  exists, 
there  it  sets  itself  to  work  to  educate,  and  demands  the  exclusive  right 
to  educate — demands  that  the  State  itself  has  no  right  to  educate  at  all, 
that  the  Church  alone  is  intrusted  with  the  matter  of  instructing  the 
people,  and  that  the  people  or  government  have  no  business  with  it. 


In  Italy  the  priests  and  monks  have  long  been  numerous, 
and  had  the  control  of  popular  education  up  to  1860  (see  Chap- 
ters I.,  III.,  VIII.,  IX.)  ;  but  the  schools  were  few  and  in- 
efficient ;  "  the  vast  majority  of  the  inhabitants  were  left  to 
grow  up  in  brutish  ignorance,"  and  "  were  taught  that  it  was 
part  of  religion  not  to  think."  Rev.  Dr.  Wylie,  in  his  "  Awak- 
ening of  Italy,"  gives  the  following  statistics  from  the  tables 
published  in  1864  at  Turin  by  Signer  C.  Manteucci,  ex-minister 
of  public  instruction,  and  compiled  from  the  most  authentic 
sources.  The  census  of  1862  is  the  basis  of  comparison. 

".  .  .  .  Of  every  thousand  males  in  the  old  provinces  [= Sardinia] 
and  Lombardy,  539  were,  more  or  less,  able  to  read,  and  461  did  not 
know  their  letters.  Of  every  thousand  females,  426  could  read,  574 
could  not.  That  is,  throughout  the  whole  population,  about  half  were 
able  to  read. 

"  In  Emilia,  Tuscany,  the  Marches,  and  Umbria,  of  every  thousand 
males,  359  could  read,  leaving  641  who  could  not.  Of  every  thousand 
females,  250  could  read,  750  could  not.  A  little  over  £  only  of  the 
whole  population  in  these  provinces  could  read. 

"  In  Naples  and  Sicily,  of  every  thousand  males,  165  were  able  to 
read,  835  could  not.  Of  every  thousand  females,  62  could  read,  038 
could  not.  That  is,  in  every  hundred  of  the  population  in  these  Nea- 
politan provinces,  about  10  only  were  able  to  read.  ..." 

Since  1858  the  Italian  government  has  been  earnestly  endeav- 
oring to  establish  elementary  schools  in  all  the  communes  of  the 
land ;  and  in  1862  schools  existed  in  7290  out  of  7721  communes 
in  the  Italian  kingdom.  There  were  then  21,352  schools  (926 
upper  and  12,565  lower  schools  for  boys ;  270  upper  and  7,592 


RELATION  TO  GENERAL  INTELLIGENCE  AND  PROSPERITY.   615 

lower  schools  for  girls)  for  all  Italy  ;  and  there  were  in  them 
801,202  of  the  2,345,093  children  between  5  and  10  years  of 
age.  The  ratio  of  pupils  to  inhabitants  was — in  the  old  prov- 
inces and  Lombardy,  1  pupil  for  every  13  inhabitants ;  in  the 
central  region,  1  for  42  ;  in  Naples  and  Sicily,  1  for  73  ;  in  the 
whole  kingdom,  1  for  26.*  The  Italians  have  begun  to  appre- 
ciate the  advantages  of  education,  and  to  avail  themselves  of 
them,  especially  in  the  northern  parts  of  the  kingdom. 

But  with  all  the  improvement  manifest,  the  census  of  1864 
gave  only  3,884,245  in  Italy  who  could  read  and  write.  As 
the  whole  population  was  then  21,703,710,  this  makes  nearly 
179  in  every  1000  able  to  read  and  write,  leaving  821,  or  con- 
siderably more  than  I  of  the  population,  unable  to  read  and 
write. 

In  regard  to  Spain,  we  have  a  most  intelligent  and  compe- 
tent American  witness,  Henry  C.  Kingsley,  Esq.,  who  was  in 
Spain  in  1868-9,  while  the  revolution  which  dethroned  queen 
Isabella  was  in  progress,  and  writes  thus : 

" .  .  .  .  For  300  years  the  Spaniards  have  been  oppressed  by  the 
church  and  the  State.  The  monarchs  have  amassed  wealth,  the  Epis- 
copal sees  are  among  the  richest  in  Europe,  while  the  people  are  im- 
poverished. With  no  incentive  to  labor,  with  no  stimulus  to  exertion, 
the  Spaniards  are  indolent  The  cities  and  large  towns  are  full  of  beg- 
gars. From  the  best  information  we  can  obtain,  in  the  absence  of  re- 
liable statistics,  we  believe  that  at  least  75  per  cent  of  the  people  of 
Spain  cannot  read  or  write.  "We  have  ourselves  seen,  since  the  revo- 
lution, in  several  of  the  large  cities,  groups  of  men  standing  orsitting 
around  some  reader  of  the  publications  of  the  day,  showing  both  their 
inability  to  read  themselves  and  their  interest  in  the  questions  discussed. 
The  Spaniards  are  naturally  quick  of  observation  and  comprehension, 
but  the  lack  of  ability  to  read  in  so  large  a  proportion:  of  the  population 
is  a  serious  drawback  to  their  progress.  ..." 


*The  ratio  of  pupils  in  all  the  schools  of  Connecticut  to  all'the  inhabitants  of  the 
State  in  the  year  ending  Aug.  31,  J869,  was  about.21^to>eYery  1000,.  or  more  than. 
1  for  5. 


616   RELATION  TO  GENERAL  INTELLIGENCE  AND  PROSPERITY. 

Of  Switzerland,  the  population  of  which  is  partly  Protestant 
and  partly  Roman  Catholic,  the  Penny  Cyclopedia  thus  speaks 
in  1842 : 

*  The  Protestant  cantons,  and  even  those  districts  of  mixed  cantons 
which  are  inhabited  by  Protestants,  are,  generally  speaking,  more  in- 
dustrious, more  refined,  more  advanced  in  instruction  than  their  Roman 
Catholic  neighbors.  This  is  an  old  distinction  which  still  exists :  it  has 
been  repeatedly  noticed  by  foreign  as  well  as  native  writers ;  for  what- 
ever may  be  the  cause  or  causes  of  it,  the  fact  is  undeniable,  and  it  at- 
tracts the  notice  even  of  the  passing  traveler.  It  cannot  be  merely  owing 
to  the  difference  of  soil  and  climate,  as  Freyburg  is  as  much  favored  by 
nature  as  its  neighbors  Bern  and  Vaud,  and  yet  the  contrast  is  striking 
in  crossing  the  borders.  Franscini,  of  the  canton  of  Ticino,  himself  a 
Roman  Catholic  and  a  priest,  admits  the  fact  [in  his  statistics  of  Swit- 
zerland]; and  he  attributes  it  to  various  causes  :  (1.)  The  much  great- 
er number  of  clerical  persons  who  are  supported  by  the  people  in  the 
Roman  Catholic  cantons.  .  .  (2.)  The  numerous  convents,  about  60 
in  all,  several  of  which  have  large  landed  property,  which,  according 
to  Franscini  and  Leresche,  is  ill  administered  and  ill  cultivated.  .  .  . 
(3.)  Education  is,  according  to  Franscini's  statement,  more  neglected 
by  the  Roman  Catholics  than  by  the  Protestants,  especially  in  those 
branches  which  are  connected  with  commerce  and  industry.  (4.)  The  Ro- 
man Catholics  spend  much  money  in  building  and  ornamenting  churches, 
having  several  altars  or  chapels  in  each  of  them,  and  a  quantity  of  cost- 
ly utensils,  clerical  dress,  and  appendages  and  votive  offerings.  Many 
of  them  also  pay  for  dispensation  from  fasting  during  Lent,  &c.  (5.) 
The  Roman  Catholics  spend  much  time  in  church  ;  many  of  them  at* 
tend  mass  or  vespers,  or  some  other  service  every  day  :  there  are  also 
processions,  pilgrimages,  and  other  practices,  which,  though  not  express- 
ly commanded  by  their  religion,  are  recommended  as  meritorious. 
(6.)  The  Protestants  abstain  from  work  only  on  Sundays,  but  the 
Roman  Catholics  have  between  20  and  25  other  holidays  in  the  course 
of  the  year,  during  which,  not  only  do  they  not  work,  but  their  cattle 
and  their  mills  remain  inactive.  Franscini,  by  multiplying  these  holi- 
days by  the  number  of  persons  able  to  work,  calculates  the  total  loss  at 
about  8  million  days  of  labor  in  the  year.  At  the  same  time  these  un- 
producth  e  days  occasion  an  additional  expenditure,  or  rather  waste,  in 
eating  and  drinking ;  so  that  the  loss  becomes  double.  ..." 


RELATION  TO  GENERAL  INTELLIGENCE  AND   PROSPERITY.     617 

Ireland  has  long  been  a  Roman  Catholic  stronghold,  the 
Protestant  population  being  almost  confined  to  Ulster  (the  nor- 
thern province)  and  to  parts  of  Leinster  (which  includes  Dub- 
lin). It  is  well  known  that  Ireland  suffered  terribly  in  the  fam- 
ine of  1847,  when  the  potato  crop  failed,  and  about  1,000,000 
died — that  its  population  decreased  by  death  and  emigration 
from  8,175,124  in  1841  to  6,515,794  in  1851— that  the  number 
of  dwellings  decreased  in  the  same  time  from  1,384,360  to  1,115, 
007 — nearly  270,000  being  thus  swept  away  in  those  10  years. 
But  the  causes  of  this  terrible  calamity  reach  further  back.  In 
1841  more  than  £  of  all  the  dwellings  in  Ireland  were  built  of 
mud ;  nearly  £  of  all  the  families  in  the  land  lived  in  dwellings 
of  but  one  apartment  each ;  f  of  them  lived  by  manual  labor 
and  subsisted  on  potatoes ;  nearly  £  were  out  of  work  and  in 
distress  30  weeks  in  the  year ;  not  less  than  £  were  either  pau- 
pers or  on  the  verge  of  pauperism.  Ireland  was  impoverished  be- 
fore the  famine ;  and  this  completed  the  prostration.  The  most 
enterprising  and  hardy  of  the  yeomanry  had  been  for  years  mi- 
grating across  the  Atlantic  to  America ;  and  now  there  are 
more  Irish  in  America  than  in  Ireland  itself.  But  to  the  gen-< 
eral  wretchedness  of  Ireland,  in  1847  as  well  as  before  and 
since  that  time,  there  has  been  one  remarkable  exception.  The 
Protestant  province  of  Ulster  has  prospered  while  the  rest  de- 
clined, and  scarcely  knew  the  scenes  of  horror  which  were  so 
common  in  the  Catholic  provinces  during  the  famine.  The 
intelligence  and  thrift  of  Protestant  Ulster  are  in  strong  con- 
trast with  the  ignorance  and  discomfort  of  Roman  Catholic 
Munster  and  Connaught. 

The  following  statistics  were  taken  from  the  New  York  Ob- 
server in  1869 : 

"  In  the  Protestant  countries  of  Great  Britain  and  Prussia,  where  20 
can  read  and  write,  there  are  but  13  in  the  Roman  Catholic  countries 
of  France  and  Austria.  In  European  countries,  1  in  every  10  are  in 
schools  in  the  Protestant  countries,  and  but  1  in  124  in  the  Roman 
Catholic.  In  6  leading  Protestant  countries  in  Europe,  1  newspaper 
or  magazine  is  published  to  every  315  inhabitants;  while  in  6  Roman, 


618     GELATION   TO   GENERAL  INTELLIGENCE   AND   PROSPERITY. 

Catholic  there  is  but  1  to  every  2715.  The  value  of  what  is  produced 
each  year  by  industry  in  Spain  is  $6  to  each  inhabitant ;  in  France, 
$7^;  Prussia,  $8 ;  and  in  Great  Britain,  $31.  There  are  about  ^  more 
paupers  in  the  Roman  Catholic  countries  of  Europe  than  in  the  Prot- 
estant. .  .  ." 

Similar  statements  and  statistics  may  be  multiplied.  France 
and  Prussia  are  compared  in  the  note  on  p.  611.  It  was  esti- 
mated in  1850,  that  at  least  £  of  the  20,000,000  of  people  in 
Spanish  America  (Mexico,  Cuba,  Central  America,  the  N.  and 
W.  parts  of  South  America,  <fec.,)  were  unable  to  read,  while  the 
ignorance  of  the  priests  was  proverbial.  Since  that  time  pro- 
gress in  intelligence  and  general  prosperity  has  been  made  in 
some  of  the  Spanish  American  states  as  well  as  in  Brazil ;  but 
they  are  all  still  far  behind  Protestant  countries.  Canada 
owes  its  progress  in  intelligence,  thrift,  and  enterprise  mainly 
to  its  Protestant  population;  and  the  same  may  be  said  of 
Nova  Scotia,  and  other  American  countries  of  mixed  population. 
California  Avas  taken  possession  of  long  ago  by  Roman  Catholic 
missionaries  (see  Chapter  X.)  ;  but  it  never  prospered  till  it 
became  a  part  of  the  United  States  of  America.  That  the 
Roman  Catholics  in  this  country  are  far  more  intelligent  and 
prosperous  than  in  Italy  or  Spain  or  Ireland  will  probably  be 
readily  admitted ;  but  it  must  be  something  besides  Roman  Ca- 
tholicism that  makes  this  difference.  Roman  Catholic  newspa- 
pers are  a  necessity  in  this  country  ;  for  it  would  not  answer  to 
let  Protestants  fill  the  whole  field  with  their  newspapers  which 
are  proscribed  by  the  authority  of  the  infallible  Church. 

Rev.  Hiram  Mattison,  D.D.,  prepared  in  the  fall  of  1868 
with  careful  labor  and  research  a  pamphlet  on  "  Romanism," 
from  which  the  following  statistics  are  taken : 

In  1855  the  Roman  Catholics  had  21  periodicals  in  the  United 
States,  including  Brownson's  Quarterly  Review,  1  monthly,  and  19 
weeklies,  4  of  the  weeklies  being  in  German,  and  1  (the  Southern 
Journal)  published  at  New  Orleans  every  Sunday  morning.  Brown- 
fion's  Quarterly,  the  Southern  Journal,  and  10  others  of  their  period- 
icals were  subsequently  discontinued.  In  1868  they  had  33  period- 
icals, 5  of  them  monthly,  2  semi-monthly,  and  26  weekly,  11  (£  of  the 


BELATION   TO   GENERAL   INTELLIGENCE  AND   PROSPERITY.     619 


whole)  in  German,  1  in  French,  and  21  in  English.     The  following 
is  the  complete  list  : 


The  Pilot,  Boston,  Mass. 

New  York  Tablet,  New  York. 

Freeman's  Journal,        " 

Catholic  World  (monthly),  New  York. 

Alto  und  Neue  Welt  (illustrated,  month- 
ly),  New  York. 

Katholisches  Hausbnch,  New  York. 

Katholische  Kirchen-Zeitung,  " 

Catholic  Chronicle,  Albany,  N.  Y. 

Central-Zeitung,  Buffalo,          " 

Aurora  (German),     "  * 

Universe,  Philadelphia,  Pa. 

Catholic  Standard,  Philadelphia,  Pa, 

Guardian  Angel  (S.  S.  Monthly ),  Phil- 
adelphia, Pa. 

Pittsburg  Catholic,  Pittsbnrg,  Pa, 

Catholic  Mirror,  Baltimore,  Md. 

Katholische  Volks-Zeitung,  Baltimore, 
Md. 

Messenger  of  the  Sacred  Heart  of  Jesus 
(monthly),  Baltimore,  Md. 


Charleston  Gazette,  Charleston,  S.  C. 

Banner  of  the  South,  Atlanta,  Ga. 

Morning  Star,  New  Orleans,  La. 

Le  Propagateur  Catholique,  New  Or- 
leans, La 

Catholic  Guardian,  St.  Louis,  Mo. 

Hcrold  des  Glaubens,  St.  Louis,  Mo. 

Katholischer  Glaubensbote,  Louisville, 
Ky. 

Catholic  Telegraph,  Cincinnati,  O. 

Wahrheits-frennd,  "          " 

Ave  Maria  (monthly),  Notre  Dame,  Ind. 

Katholischer  Wochenblatt,  Chicago,  111. 

Young  Catholic's  Guide  (S.  S.),  Chi- 
cago, m. 

Sunday  School  Messenger  (small),  Chi- 
cago, HI. 

Der  Wanderer,  St.  Paul,  Min. 

Northwestern  Chronicle,  St  Paul,  Min. 

Catholic  Monitor,  San  Francisco,  Cali- 
fornia.1 


u  The  Catholic  World  is  large  and  ably  edited ;  3  and  the  Pilot, 

1  "The  Catholic  World"  for  Dec.,  1870,  mentions  3  additional  magazines,  viz.: 
"  Annals  of  the  Propagation  of  the  Faith ;  "  "  De  La  Salle  Monthly,"  published 
by  an  association  of  young  men  in  New  York;  and  the  "  Owl,"  edited  by  the  boys 
of  Santa  Clara  College,  California.   It  adds,  "  There  are  no  Catholic  reviews.    We 
had  an  admirable  one,  but  we  let  it  die  for  lack  of  subscribers."    Of  Roman  Cath- 
olic newspapers,  it  says,  "  They  are  few  in  number  and  weak  in  circulation.  .  .  . 
With  the  exception  of  the  '  Pilot,'  which  probably  owes  its  prosperity  more  to  its 
national  [Irish  ?]  than  its  religious  character,  we  do  not  believe  there  is  a  Catholic 
paper  in  the  United  States  with  over  10,000  paying  subscribers,  and  very  few 
of  them  have  even  half  that  number."     "  Saint  Peter  "  is  the  title  of  a  Roman 
Catholic  journal  recently  started  in  New  York ;  "  The  Catholic  Record  "  is  a  new 
magazine  of  Philadelphia  ;  and  there  are  probably  a  few  others  not  here  mentioned. 

2  "  The  Catholic  World  "  of  Dec.,  1870,  declares  itself  "  more  successful  than 
any  former  Catholic  magazine  in  America,  .  .  .  generally  recognized,  within  and 
without  the  Church,  as  the  leading  organ  of  Catholic  thought,  and  the  leading 
exponent  of  Catholic  sentiment,  ...  and  furthermore  cheered  by  the  blessing  of 
the  Holy  See,  and  the  cordial  approval  and  assistance  of  the  bishops  and  clergy  of 
the  United  States."    Its  subscription-list  is  "  large  enough  to  pay  all  the  expenses 
of  manufacture  and  leave  a  considerable  sum  for  the  payment  of  contributors; " 


620    RELATION  TO  GENERAL   INTELLIGENCE  AND   PROSPERITY. 

Freeman's  Journal,  Tablet,  Universe,  and  Telegraph  are  also  ably 
edited ;  but  their  circulation  is  limited  compared  with  that  of  our 

ablest  Protestant  Journals In  the  number  of  their  periodicals 

the  Romanists  about  equal  the  Methodists  and  Baptists1  respectively, 
and  yet,  from  the  limited  circulation  which  many  of  their  issues  have, 
it  is  not  probable  that  they  circulate  over  ^  as  many  papers  as  either 
the  Methodists  or  Baptists.  They  have  11^  per  cent,  of  the  religious 
periodicals,  and  may  possibly  circulate  10  per  cent,  of  the  religious 
periodical  literature  of  the  country."2 

Dr.  Mattison  enumerates  "  18  3  Catholic  bookstores  in  the 
United  States,"  of  which  3  are  in  Boston,  6  (including  "  The 
Catholic  Publication  Society  ")  in  New  York,  2  in  Philadelphia, 
3  in  Baltimore,  and  1  each  in  Albany,  Pittsburg,  Cincinnati,  and 
Chicago.  Some  of  these  firms  publish  extensively. 4  "  The  Cath- 
olic Publication  Society,"  instituted  by  the  Paulists  under 
Eev.  I.  T.  Hecker  in  1865  (see  Chapter  VIII.),  publishes  "  The 
Catholic  "World,"  "  The  Catholic  Family  Almanac,"  Sunday- 
school  books,  Prayer-books,  and  other  Religious  books,  Tracts, 
&c.  Its  tracts  and  other  cheap  publications  are  sold  at  cost, 
or  less,*  and  extensively  circulated  both  at  the  East  and  the 

yet  "  such  periodicals  as  '  Harper's  Monthly  '  count  ten  purchasers  for  every  one 
of  ours." 

1  Dr.  Mattison,  who  speaks  thus,  reckons  32  Methodist  periodicals,  36  Baptist, 
and  277  (in  1860)  of  all  denominations. 

3  "The  Catholic  World"  of  Dec.,  1870,  speaking  of  the  thousands  of  pupils 
graduated  every  year  from  Roman  Catholic  colleges  and  from  high-class  seminaries 
for  young  women,  asks,"Why  is  it  that  this  great  army  of  young  educated  Catholics 
has  yet  done  nothing  to  foster  Catholic  literature  ?  "  and  continues,  "  The  writers 
of  even  moderate  note  who  have  been  trained  by  our  own  seminaries,  can  be 
counted  on  the  fingers  of  one  hand ;  the  readers — well,  sometimes  it  seems  to  us 
hardly  an  exaggeration  to  say  that  there  are  none." 

8  This  number  should  probably  be  doubled  for  1871. 

*  "The  Catholic  World"  for  Dec.,  1870,  speaks  thus  of  Roman  Catholic  liter- 
ature and  its  circulation  :  "  The  clergy  are  liberal  purchasers  of  books  ;  of  contro- 
versial volumes  a  certain  number  can  generally  be  disposed  of  to  Protestants ;  but 

Catholic  laymen  hardly  look  at  the  literature  of  their  own  denomination 

All  Catholic  publishers  who  have  made  money  in  the  business  have  made  it  by  the 
sale  of  prayer-books  and  school-books.  .  ." 

6  The  Catholic  World  says  the  Society's  "  tracts  are  sold  at  about  12  per  cent, 
less  than  the  cost  of  manufacture  ;  "  and  "  the  price  of  [the  society's]  volumes  has 
always  been  below  the  standards  of  Protestant  houses." 


RELATION  TO   GENERAL   INTELLIGENCE  AND   PROSPERITY.     621 

West.  Dr.  Mattison  concludes  that  all  the  Roman  Catholic 
publications  in  the  United  States,  including  periodicals,  books, 
and  tracts,  will  not  half  equal  those  of  the  Methodist  Episcopal 
church ' ;  that  in  books  and  tracts  the  Roman  Catholics  fall 
behind  the  Presbyterian  Boards  of  Publication,  the  American 
Tract  Society,  and  other  Protestant  institutions ;  that  the 
Roman  Catholics  probably  do  not  issue  more  than  5  per  cent, 
of  the  whole  amount  published  in  this  country  by  all  the  pub- 
lishing houses  (private,  denominational,  <fec.)  ;  yet,  as  they 
issue  few  publications  that  are  not  intensely  Catholic — whether 
newspapers,  school-readers,  or  any  thing  else — the  sectarian 
influence  of  their  press  is  greater  in  proportion  to  the  number 
of  books,  &c.,  printed  than  is  that  of  the  Protestant  press 
which  issues  so  much  that  has  no  denominational  or  Protestant 
bearing  whatever. 

This  much  may  be  said  by  the  Protestant,  that  Roman  Cath- 
olicism has  never,  of  itself,  made  or  tended  to  make  the  mass 
of  the  people  intelligent  or  prosperous ;  and  that  every  fair 
comparison  which  is  instituted  between  Romanism  and  Prot- 
estantism in  respect  to  schools,  school-systems,  general  intel- 
ligence, and  general  prosperity,  gives  a  result  unfavorable  to 
the  Roman  Catholic  church,  as  might  be  expected  from  its 
do'ctrines  of  infallibility  and  its  repression  of  private  judg- 
ment and  of  individual  liberty  and  enterprise. 

1  The  various  Methodist  Book-concerns  alone  publish  some  2000  different  vol- 
umes. 


CHAPTER    XXVI. 

MORAL   INFLUENCE  OP  THE   SYSTEM. 

No  intelligent  and  candid  Protestant  will  deny  either  that 
there  have  been  many  excellent  persons  in  connection  with  the 
Roman  Catholic  church,  or  that  there  may  be  and  are  now 
many  good  Christians  who  are  regarded  both  by  themselves 
and  others  as  true  Roman  Catholics.  In  an  article  published 
in  "  The  Christian  World  "  of  August,  1869,  Rev.  Wm.  H. 
Goodrich,  D.D.,  a  leading  Presbyterian  pastor  in  Cleveland, 
0.,  says : 

"...  Individual  Romanists  are  often  Christians.  .  .  Especially 
among  the  lowly  and  simple-hearted,  there  are  those  to  whom  God  has 
revealed  himself  through  all  the  veils  of  form  which  man  has  inter- 
posed  Nor  would  we  question  that  among  the  priesthood  of 

Rome,  especially  in  Germany,  France,  and  our  own  country,  there  are 
individual  men  devoutly  consecrated  to  Christ,  who  accept  the  admix- 
tures of  evil  in  that  Church  as  a  necessity  which  they  deplore,  and 
who  hope,  especially  in  this  land,  to  see  their  Church  at  last  purged  of 
these  admixtures  and  made  pure  and  evangelical.  .  .  ." 

But  the  admission  that  the  Roman  Catholic  Church  not 
only  possesses  the  faith  once  delivered  to  the  saints,  but  em- 
braces in  it  many  real  Christians,  is  perfectly  consistent  with 
the  view  of  Dr.  Goodrich  and  Protestants  generally  that  this 
same  church,  which  its  adherents  denominate  the  "  Holy  Ro- 
man Church,"  is  fundamentally  corrupt,  and  that  its  system 
of  faith  and  practice  is  essentially  and  inherently  hostile  to 
good  morals. 

Says  the  pastoral  letter  of  the  2d  plenary  council  of  Balti' 


MORAL   INFLUENCE  OF  THE  SYSTEM, 

more  to  the  Roman  Catholic  clergy  and  laity  of  this  country 
in  1866 : 

"  It  is  a  melancholy  fact,  and  a  very  humiliating  avowal  for  us  to 
make,  that  a  very  large  proportion  of  the  idle  and  vicious  youth  of 
our  principal  cities  are  the  children  of  Catholic  parents." 

Rev.  M.  Hobart  Seymour,  an  intelligent  and  pains-taking 
clergyman  of  the  church  of  England,  who  carefully  studied 
the  Roman  Catholic  church  and  system  at  Rome  and  else- 
where, gives  in  his  "  Evenings  with  the  Romanists"  written 
about  1854,  an  introductory  chapter  on  "  the  moral  results  of 
the  Romish  System,"  which  embodies  various  statistics  re- 
specting crime  drawn  directly  from  official  returns  in  the  sev- 
eral countries  named. 

Thus  the  comparative  numbers  of  committals  (or  trials)  for 
murder  as  given  by  Mr.  Seymour  for  each  million  of  the  popu-* 
lation,  according  to  the  censuses  next  preceding  1854,  were 
these  : 

Prot.  England,    4  to  the  million.  E.  C.  Lombardy,      45  to  the  million. 


B.  C.  Belgium,  18 
"  Ireland,  19 
"  Sardinia,  20 
"  France,  31 
"  Austria,  36 


Tuscany,  56  " 
Bavaria,  68 " 
Sicily,  90  " 

Papal  States,  113" 
Naples,  174 " 


The  New  Englander  for  July,  1869,  and  Jan.,  1870,  contains 
some  additional  statistics  and  later  statements  on  this  subject 
from  official  returns.  These  give  the  following  proportion  of 
convictions  for  murder  and  attempts  at  murder,  and  for  infanti- 
cide, in  England  and  France  in  the  year  1865-6  : 

England,  1 J  convictions  to  the  million  for  murder,  &c.  ;  France,  1 2  convictions 
to  the  million.  England,  5  convictions  to  the  million  for  infanticide ;  France,  10 
convictions  to  the  million. 

The  returns  of  suicides  in  England  and  France  for  the  4  years 
1862-5  give  the  following  yearly  average : 


624  MORAL  INFLUENCE  OP  THE  SYSTEM. 

,    England,  64  suicides  to  the  million ;  France,  127  suicides  to  the  million. 

There  were  in  the  Papal  States  in  1867  according  to  offi- 
cial (French)  returns  186  murders  to  each  million  of  the  pop- 
ulation. 

|  Mr.  Seymour  gave  also  in  1854  various  statistics  showing  the 
immorality  of  Roman  Catholic  cities  and  countries  in  Europe  to 
be  decidedly  greater  than  that  of  similar  Protestant  cities  and 
countries,  and  often  twice,  thrice,  <fec.,  as  great,  and  said : 

"  Name  any  Protestant  country  or  city  in  Europe,  and  let  its  depths 
of  vice  and  immorality  be  measured  and  named,  and  I  will  name  a 
Roman  Catholic  country  or  city  whose  depths  of  vice  and  immorality 
are  lower  still." 

Mr.  Seymour's  statistics  were  widely  published  and  stood  for 
years  unimpeached.  But  in  April,  1869, "  The  Catholic  World  " 
attempted  to  break  the  force  of  his  argument  by  citing  the  case  of 
Protestant  Stockholm,  which  it  alleged  that  Mr.  Seymour  willful- 
ly suppressed,  and  where,  according  to  it,  the  rate  of  illegitimate 
births  to  the  whole  number  of  births  "  is  over  50  to  the  hun- 
dred, quite  equal  to  that  of  Vienna."  t  To  this  the  New  Eng- 
lander  of  January,  1870,  replies  : 

"  It  seems  to  us  sufficient  to  say  first,  that  the  statement  of  the 
*  Catholic  World '  is  untrue.  At  the  time  of  Mr.  Seymour's  state- 
ment the  official  return  of  illegitimacy  in  Stockholm  was  29  per  cent., 
which  is  considerably  less  than  '  over  50  to  the  hundred.'  Secondly, 
that  the  following  eleven  Roman  Catholic  cities  were  worse  than  the 
notoriously  worst  of  all  Protestant  cities  ;  Paris,  33  per  cent. ;  Brussels, 
35;  Munich,  48  ;  Vienna,  51 ;  Laibach,  38  ;  Brunn,  42;  Lintz,  46; 
Prague,  47  ;  Lemberg,  47 ;  Klagenfort,  56 ;  Gratz,  65  per  cent." 

The  official  statistics  of  Germany,  as  given  in  the 
New  Englander  for  January,  1870,  show  an  average  of 
117  illegitimate  births  in  every  1000  births  in  the  Protes-- 
taut  provinces,  and  of  186  in  1000  in  the  Roman  Catholic 
provinces ;  those  of  Austria  gave  for  the  Roman  Catholic  prov- 
inces in  1866  an  average  of  215  illegitimate  births  in  every 


MORAL  INFLUENCE  OP  THE  SYSTEM.  625 

1000  births,  and  in  the  mixed  provinces  (containing  9  up  to  83 
per  cent,  of  Roman  Catholics,  the  remainder  Protestants, 
Greeks,  &c.)  an  average  of  60  in  every  1000.  The  average 
number  of  illegitimate  births  in  every  1000  births  for  the  various 
nations  of  Europe  is  as  follows  : 

PROTESTANT.  ROMAN  CATHOLIC. 

Denmark,                                           110  Baden,  162 

England,  Scotland  and  Wales,           67  Bavaria,  225 

Holland  (35  per  cent.  K.  C.),             40  Belgium,  72 

Prussia,  with  Saxony  and  Hanover,  83  France,  75 

Sweden,  with  Norway,                        96  German  Austria,  181 

Switzerland  (41  percent.  R.  C.),       55  Italy  [defective],  51 

Wurtemberg  (between R.  C.Baden  Spain  [defective],  55 

and  Bavaria),  164 

Average,  117 

Average,  88    or,  rejecting  Italy  and  Spain,  145 

Taking  the  average  birth-rate  in  Europe,  1  a  year  for  every 
28  of  population,  the  returns  in  Italy  show  that  more  than  J  of  the 
births  fail  to  be  registered  ;  and  the  official  returns  for  Spain  are 
notoriously  untrustworthy.  It  has  been  said  the  official  returns 
for  Ireland  gave  only  3.8  per  cent,  of  illegitimate  births,  and  most 
of  this  in  the  Protestant  counties ;  but  the  registrar-general  com- 
plains that  many  births  and  deaths  are  not  registered  ;  and  the 
comparison  of  1  birth  only  for  every  42  of  the  population  as  re- 
turned, with  the  average  European  birth-rate  of  1  in  28,  would 
imply  that  nearly  •£  of  the  births  in  Ireland  are  unregistered. 
The  percentage  ot  illegitimate  births  in  Italy,  Spain,  and  Ire- 
land may  therefore  be  much  larger  than  the  imperfect  official 
returns  indicate,  and  is  of  course  unreliable. 

Other  statistics  of  immorality  given  in  the  New  Englander, 
are  such  as  these.  Roman  Catholic  Dublin  contains  a  larger 
proportion  of  prostitutes  than  any  other  British  or  Irish  city, 
viz.,  1  for  every  301  inhabitants,  London  having  1  for  579.  The 
Roman  Catholic  chaplain  of  the  jail  in  Liverpool,  Eng.,  re- 
ported 1812  commitments  to  it  of  Protestant  women  and  S083 
of  Roman  Catholic  women  in  1864 ;  also,  605  commitments  to 
it  of  disorderly  prostitutes  who  were  classed  as  Protestants, 

and  921  of  disorderly  Roman  Catholic  prostitutes  in  9  months 
40 


626  MORAL  INFLUENCE   OP  THE  SYSTEM. 

(Jan. — Sept.)  of  that  year,  the  population  of  the  city  being 
about  |  Protestant  and  £  Roman  Catholic.  In  the  United  States, 
Roman  Catholic  priests  claim  the  chaplaincies  of  jails  and  pris- 
ons on  the  ground  (which  is  probably  correct)  that  the  major- 
ity of  the  inmates  of  these  institutions  are  Roman  Catholics. 
This  would  agree  with  the  pastoral  letter,  already  cited,  of  the 
plenary  council  of  Baltimore.  The  New  York  Tribune  for 
August  1,  1870,  published  some  carefully  prepared  statistics 
from  official  sources,  from  which  the  following  are  taken  : 

New  York  city  had  in  1855  a  population  of  629,810  ;  in  1860,  813,- 
669  (probably  greater  than  the  truth)  ;  in  1865,  of  726,386.  In  1855  it 
had  175,735  Irish-born  inhabitants ;  95,986  German-born  ;  and  a  total 
of  326,183  foreign-born.  In  1865  it  had  161,334  Irish-born  ;  107,269 
German-born  ;  and  a  total  of  319,074  foreign-born.  But  as  the  foreign- 
born  population  continue  their  peculiar  influence  though  at  least  the 
first  generation  of  their  children  who  are  born  in  this  country  and  are 
hence  officially  returned  as  native-born,  "  we  must  count  at  least  65  per 
cent.,  instead  of  less  than  44  of  our  population,  as  of  foreign  habits,  be- 
liefs and  prejudices.  .  .  . 

"The  worst  rowdies  and  most  dangerous  criminals  in  anil  around  the  me- 
tropolis are  the  children  of  foreign-born  ancestors,  and  truth  demands  the 
statement  that  ^  of  such  rowdies  and  criminals  are  of  Irish  descent."  The 
arrests  by  the  New  York  city  police  for  the  10  years  1860-69  gave  217,- 
649  of  native-born  (including,  of  course,  the  children,  bornhere,  of  foreign- 
born  population)  ;  357,726  of  Irish-born ;  73,684  of  German-born  ;  57," 
061  of  others  ;  706,120  arrests  in  all.  "  Thus  it  appears  that  while  due 
proportion  of  arrests  to  nationality  required  5 67  in  every  1000  of  native- 
born,  there  were  but  308  ;  where  the  Irish  sqould  have  had  but 
322,  they  really  had  506  ;  the  German  proportion  was  147,  but  they 
had  only  104  :  all  others,  chiefly  foreigners,  required  63,  and  had  81. 
The  native  arrests  were  308  in  1000  ;  all  foreign  together  were  G92  in 
1000.  Native  arrests  were  only  53  per  cent,  of  due  proportion;  Irish 
arrests  were  129  per  cent,  more  than  their  share.  The  Germans  are 
considerably  under  their  share,  and  other  foreigners  are  a  little  over. 
Now  when  we  consider  that  f  of  the  arrests  classed  as  natives  are  the 
children  of  foreign  parents,  and  substantially  foreign  themselves,  we 
have  in  round  numbers  of  arrests  about  as  follows  for  the  10  years : 


MORAL  INFLUENCE   OP  THE   SYSTEM.  627 

United  States,  55,000;    Ireland,   460,000;  Germany,   115,000;  all 
others,  86,000.     Such  is  the  lesson  of  the  police  records.  ..." 

The  following  returns  of  criminals  in  the  penitentiary  and  city  pris- 
ons of  New  York  from  annual  reports  of  the  Ten  Governors  who  have 
charge  of  public  institutions,  show  the  same  general  characteristics  as 
to  nativity  with  the  police  returns  given  above : 

"  Place.  Native.  Irish.  German. 

Penitentiary,  1,807  2,096  529 

City  Prisons,          25,295  44,237  8,251  " 

The  immorality  of  the  city  of  Rome,  though  denied  by  "  The 
Catholic  World,"  has  been  currently  believed  by  both  Catho- 
lics and  Protestants  for  centuries.  Martin  Luther  visited 
Rome  about  1510,  while  he  was  yet  an  earnest  Roman  Catholic, 
and  he  was  astonished  and  shocked  at  what  came  under  his  no- 
tice in  that  "holy  city."  Said  he  : 

"  No  one  can  imagine  what  sins  and  infamous  actions  are  committed 
in  Rome  ;  they  must  be  seen  and  heard  to  be  believed.  Thus,  they  are 
in  the  habit  of  saying, '  If  there  is  a  hell,  Rome  is  built  over  it : '  it  is  an 
abyss  whence  issues  every  kind  of  sin." 

Said  Macchiavelli,  the  famous  Florentine  statesman  and 
diplomatist  of  the  16th  century,  who  lived  and  died  a  Roman 
Catholic : 

"  The  scandalous  examples  and  the  crimes  of  the  court  of  Rome 
are  the  cause  why  Italy  has  lost  every  principle  of  piety  and  all  relig- 
ious feeling.  We  Italians  are  indebted  principally  to  the  Church  and 
the  priests  for  having  become  impious  and  immoral." 

Rev.  Nicholas  Murray,  D.  D.,  long  the  influential  and  hon- 
ored pastor  of  the  1st  Presbyterian  church  in  Elizabethtown, 
N.  J.,  who  was  born  in  Ireland  and  brought  up  a  Roman  Cath- 
olic, visited  Rome  in  1851  in  order  to  see  "  Romanism  at  home." 
He  fully  confirms  the  testimony  of  Luther,  and  in  his  "Kir- 
wan's  Letters  to  Chief  Justice  Taney  "  he  gives  astounding  par- 
ticulars of  the  gambling,  theatre-going,  lewdness,  and  general 


628          MORAL  INFLUENCE  OF  THE  SYSTEM. 

immorality  of  the  Roman  Catholic  priests  in  Rome  and  else- 
where. He  states  that  "the  priests  are  the  corrupters  of  the 
people  and  mainly  through  the  confessional  and  the  women ; " 
that  "  domestic  love  and  confidence,  as  a  rule,  are  unknown 
in  Rome;  "  that  "  there  is  no  morality  in  Rome." 

Rev.  Luigi  [=Lewis]  De  Sanctis,  D.  D.,  was  born  in  Rome 
in  1809,  and  was  a  Roman  Catholic  priest  and  confessor  for  15 
years,  being  8  years  curate  of  a  principal  parish  of  Rome  (the 
Magdalene),  10  years  a  qualificator  of  the  Inquisition,  also  a 
professor  of  theology  in  the  Roman  University,  &c.  He  be- 
came a  Protestant  in  1847,  was  subsequently  a  Protestant  min- 
ister at  Turin,  <fec.,  and  died  Dec.  31,  1869,  while  actively  en- 
gaged as  professor  of  theology  in  the  new  "Waldensian  Semina- 
ry at  Florence  and  editor  of  a  religious  newspaper.  He  wrote 
over  20  volumes  in  defense  of  Protestantism,  and  is  both  an  in- 
telligent and  reliable  witness.  His  authority  has  been  cited 
in  respect  to  nunneries  (Chap. VIII.) ,  the  Inquisition  (Chap. 
XI.),  &c.  He  speaks  of  "the  immorality  of  the  Roman  cler- 
gy," of  "the  habits  of  idleness,  the  vain  or  guilty  conversations 
and  pastimes,  the  vicious  habits  in  which  they  engage;"  of 
"  the  numerous  instances  of  the  public  disorders  of  priests, 
monks,  and  nuns  ;"  of  the  reasons  why  "the  culpable  immo- 
ralities of  the  priests  remain  so  often  unpunished,"  these  rea- 
sons being,  (1.)  because  the  cardinal-vicar  (who  had  jurisdic- 
tion over  priests,  prostitutes,  &c.)  "  never  proceeds  against  a 
priest  unless  there  be  scandal,  that  is,  unless  the  neighbors 
complain;  "  (2.)  because  "  many  of  these  complaints  are  consid- 
ered as  calumnies ;  ...  for  what  would  the  people  say  if  they 
knew  that  the  most  zealous  priests  are  sometimes  the  worst?  " 
In  regard  to  prostitutes  in  Rome  he  says  that  "  each  curate  has 
a  register  of  all  those  who  live  within  the  limits  of  his  parish  ;" 
that  "  when  a  curate  is  tired  of  one  of  these  women,  he  has 
only  to  denounce  her  to  the  vicar,  and,  if  she  have  not  powerful 
protectors,  she  is  immediately  imprisoned  or  exiled ;  but  she 
cannot  be  subject  to  either  if  the  curate  does  not  complain  of 
her."  Dr.  De  Sanctis  says  also: 


MORAL  INFLUENCE  OF  THE  SYSTEM.  629 

"  To  understand  the  religion  of  Rome  as  a  religion  of  money,  one 
must  visit  Rome,  and  proceed  to  the  Datario,  where  all  the  bishop- 
rics of  the  world  are  for  sale ;  where  the  prices  of  ecclesiastical  bene- 
fices and  matrimonial  dispensations  are  bargained  for ;  or  to  the  '  office 
of  briefs,'  where  all  other  dispensations  are  for  s"ale.  ...  It  is  at 
Rome  only  that  Popery  Jesuitized,  so  to  speak,  can  be  known  in  its  es- 
sential form ;  it  is  at  the  office  of  the  Secretary  of  State,  at  '  the  chan- 
cery of  extraordinary  ecclesiastical  affairs,'  that  this  whole  mystery  of 
iniquity  unveils  itself.  .  .  .  The  Jesuits  .  .  .  have  substituted  for 
the  worship  in  spirit  and  truth  taught  by  Scripture,  a  material,  sensual, 
and  lying  worship.  Their  policy  proclaims  liberty  of  the  conscience  and 
religious  freedom  in  those  countries  where  they  can  profit  by  the  pos- 
session of  those  rights,  but  it  denounces  them  with  the  utmost  bitter- 
ness at  home.  ..." 

Pope  Pius  IX.,  in  an  encyclical  to  the  archbishops  and  bish- 
ops of  Italy,  Dec.  8, 1849,  exhorts  them  to  unremitting  watch- 
fulness over  their  flocks, 

"  as  it  is  to  be  feared  that  the  people,  too  little  instructed  in  the 
Christian  doctrine  and  in  the  law  of  God,  and  blunted  by  a  long  indul- 
gence in  vice,  with  difficulty  perceive  the  snares  laid  for  them.  .  .  More- 
over, every  effort  must  be  used  to  inspire  the  faithful  with  the  utmost 
detestation  against  those  crimes  which  are  a  scandal  to  our  neighbors. 
For  you  know  how  greatly  the  number  of  those  has  increased  who 
openly  dare  to  blaspheme  the  Saints  of  Heaven,  and  even  the  most 
holy  name  of  God,  or  who  are  known  to  live  in  concubinage,  nay,  even 
in  incest.  ..." 

W.  J.  Stillman,  Esq.,  late  United  States  Consul  in  Rome, 
who  resided  there  from  1861  to  1865,  and  had  full  opportunity 
for  becoming  acquainted  with  the  government  and  people,  says 
in  a  letter  published  in  the  New  York  Tribune  of  Jan.  9, 1871 : 

"...  "Worse  than  any  thing  that  we  can  conceive,  was  the  system 
of  debauchery  kept  up  by  the  priesthood.  It  was  a  proverb  among  the 
Romans  that,  '  if  one  would  go  to  a  house  of  ill-fame  he  must  go  by  day, 
at  night  the  priests  had  all  the  places,'  and  another,  '  that  all  married 
women  were  seduced  by  the  priests.'  The  amours  and  profligacy  of 


630  MORAL  INFLUENCE  OF  THE  SYSTEM. 

Antonelli  were  as  well  known  as  those  of  the  late  Emperor  of  France, 
and  no  one  who  has  lived  in  Rome  long  can  be  unaware  that  the  immo- 
rality of  that  city  (except  among  the  obstinate  Liberals  who  rejected  all 
prerogatives  of  the  Church,  as  such)  was  greater  than  any  city  in  Eu- 
rope, except  Vienna  and  Naples,  and  worse  in  its  type  than  that  of  the 
latter  city.  .  .  " 

The  general  unreliableness  of  Irish  Catholic  laborers,  both 
male  and  female,  is  notorious.  They  are,  with  some  marked 
and  honorable  exceptions,  careless,  wasteful,  unfaithful  to  prom- 
ises, unscrupulous  as  to  the  means  of  gaining  a  desired  end, 
regardless  alike  of  truth  in  their  assertions  and  of  the  claims  of 
Christian  benevolence  towards  their  employers,  especially  if  they 
are  Protestants.  They  expect  to  go  to  mass  once  on  Sundays  and 
holy  days,  spend  the  rest  of  the  sacred  day  in  idleness,  visiting,  or 
something  worse,  and  reach  heaven  by  confession  and  penance 
and  the  Virgin  Mary.*  The  Baltimore  Episcopal  Methodist  has 
thus  graphically  delineated  the  character  of  Irish  domestic 
"help:" 

"  Industrious  and  thriftless  ;  devout  and  profane  ;  chaste  and  foul- 
tongued  ;  choleric  and  forgiving ;  warm-hearted  and  utterly  unreliable ; 
ready  to  turn  a  funeral  into  a  frolic  or  a  frolic  into  a  funeral ;  Bridget 
passes  through  life,  finding  situations  only  to  lose  them,  and  seeming  to 
have  no  other  purpose  in  existence  than  to  torment  the  housekeepers  of 
Christendom." 

The  Roman  Catholic  church  sometimes  suppresses  the  2d 
commandment  of  the  decalogue  in  its  catechisms,  &c.  Of 
works  published  in  this  country,  "  The  Catechism  of  the  Coun- 
cil of  Trent,"  the  "  General  Catechism  of  the  Christian  Doc- 
trine prepared  by  order  of  the  National  Council,"  "  St.  John's 
Manual,"  <fec.,  bring  the  1st  and  2d  commandments  into  the  1st 
and  divide  the  10th  into  9th  and  10th.  Butler's  Catechism,  as 
published  in  New  York  (see  Chapter  XIX.,  <fec.),  gives  the  10 
commandments  thus,  word  for  word : 

"1.  I  am  the  Lord  thy  God,  thou  shall  not  have  strange  gods  before 
me,  &c." 

*On  their  unthriftiness  see  Chapter  XXV. ;  cm  saints,  holy-days,  confession  and 
penance,  see  Chapters  XV. — XVIIL 


MORAL  INFLUENCE   OP  THE  SYSTEM* 

K  2.  Thou  shalt  not  take  the  name  of  the  Lord  thy  God  in  vain. 
"  3.  Remember  that  thou  keep  holy  the  Sabbath  day. 
a  4.  Honor  thy  father  and  thy  mother. 
«  5.  Thou  shalt  not  kill. 
u  6.  Thou  shalt  not  commit  adultery. 
"  7.  Thou  shalt  not  steal. 

u  8.  Thou  shalt  not  bear  false  witness  against  thy  neighbor. 
"  9.  Thou  shalt  not  covet  thy  neighbor's  wife. 
"  10.  Thou  shalt  not  covet  thy  neighbor's  goods.     Exodus  xx." 

Collet's  "  Doctrinal  and  Scriptural  Catechism  "  (see  Chap. 
XIX.)  abridges  the  commandments  still  more,  giving  the  1st 
on  p.  277  as  "  Thou  shalt  not  have  strange  gods  before  me," 
and  then  devoting  more  than  30  pages  to  this  command  as  thus 
given ;  yet  on  pp.  275-6  the  copy  of  the  commandments,  "  as 
they  are  recorded  in  the  Holy  Scripture,  book  of  Exodus,  ch. 
xx.,"  gives  the  1st  as  above  with  this  in  addition :  "  Thou  shalt 
not  make  to  thyself  a  graven  thing :  thou  shalt  not  adore  them 
nor  serve  them."  The  catechisms  published  in  this  country  are 
thus  inconsistent  in  their  citations  of  this  commandment ;  those 
published  in  thoroughly  Roman  Catholic  countries  probably 
omit  more  uniformly  that  part  of  their  1st  commandment 
which  we  properly  call  the  2d  commandment. 

It  is  well  known  that  the  Roman  Catholic  church  boasts  of 
many  miracles  performed  in  modern  times.  The  Roman 
Breviary,  "  The  Glories  of  Mary,"  and  other  devotional  works, 
are  full  of  accounts  of  miracles,  of  which  this  is  a  specimen 
from  "  The  Glories  of  Mary  :  " 

A  certain  married  man  who  lived  viciously,  having  been  prevailed  on 
by  his  virtuous  wife  to  say  a  "  Hail  Mary  "  every  time  he  passed  be- 
fore her  altar,  was  one  night  about  to  sin,  when  he  saw  a  lamp  burn- 
ing before  an  image  of  the  Virgin  holding  the  infant  Jesus.  Upon  say- 
ing "  Hail  Mary,"  he  saw  the  infant  covered  with  wounds  and  fresh 
blood  flowing  from  them  ;  and  then  he  began  to  weep  for  having 
wounded  his  Redeemer  by  his  sins  ;  but  the  infant  turning  away  from 
him,  he  besought  the  intercession  of  the  Virgin  Mary,  who  began  to 
entreat  her  Son  to  pardon  him,  and,  on  his  continued  refusal,  she  put 


632  MORAL  INFLUENCE  OP  THE  SYSTEM. 

the  infant  in  the  niche  and  prostrated  herself  before  him,  saying,  "  My 
Son,  I  will  not  leave  thy  feet  till  thou  hast  pardoned  this  sinner."  Then 
Jesus  said,  "  My  mother,  I  can  deny  thee  nothing ;  dost  thou  wish  for 
his  pardon?  for  love  of  thee  I  will  pardon  him.  Let  him  come  and 
kiss  my  wounds."  As  the  weeping  sinner  kissed  the  infant's  wounds, 
they  were  healed  ;  Jesus  embraced  him  as  a  sign  of  pardon ;  and  the  man 
afterwards  led  a  holy  life,  and  was  ever  full  of  love  to  the  blessed  Vir- 
gin, his  benefactress. 

In  the  cathedral  at  Naples  are  shown  two  old  vials  said  to 
contain  the  blood  of  St.  Jaimarius,  which  is  ordinarily  coagu- 
lated, but  miraculously  liquefies  and  boils,  usually  in  Septem- 
ber, May,  and  December,  when  the  saint's  head  looks  at  it.  The 
Roman  Breviary  says  that  his  remains  once  extinguished  a  fiery 
eruption  of  Mount  Vesuvius.  It  is  a  well-known  story,  and  is 
related  by  Rev.  Dr.  Murray  as  confirmed  to  him  in  Naples,  that 
when  the  French  in  Napoleon's  day  occupied  Naples,  the  blood 
of  St.  Jaimarius  wrathfully  refused  to  liquefy,  and  a  riot  of  the 
populace  was  imminent ;  but  the  French  commander  having 
been  informed,  cannons  were  planted  before  the  church  and  at 
the  corners  of  the  streets,  and  orders  were  sent  to  the  priests 
that  unless  the  blood  liquefied  in  10  minutes,  the  church  and 
city  would  be  fired,  whereupon  in  about  5  minutes  the  blood 
boiled  up,  and  the  people  rejoiced. 

The  "  holy  coat  of  Treves  "  is  said  to  be  the  seamless  coat  of 
our  Savior  (John  19:  23,  24),  sold  to  the  apostles  by  the 
soldier  who  obtained  it  by  lot,  concealed  in  the  house  of  a 
Christian  family  for  3  centuries,  discovered  in  the  4th  century 
by  the  empress  Helena  in  Palestine,  and  brought  by  her  to 
Treves  in  Rhenish  Prussia,  where  it  was  miraculously  identi- 
fied in  1196,  and  has  been  miraculously  preserved  from  pillage, 
fire,  &c.,  till  this  age,  though  it  was  not  publicly  exhibited  till 
1512.  It  was  exhibited  with  great  eclat  from  Aug.  18th  to 
Oct.  6th,  1844,  and  was  then  visited  by  at  least  500,000  (some 
say  1,000,000  or  1,100,000)  persons,  who  gave  at  least  $100,- 
000,  bought  80,000  medals  of  the  Virgin  Mary,  besides  pur- 
chasing chaplets  and  other  articles  of  devotion,  producing  in 


MORAL  INFLUENCE  OP  THE  SYSTEM.  633 

all  an  income  to  bishop  Arnold  of  Treves  and  to  the  church 
of  probably  $200,000  to  $400,000.  During  this  time  the  city 
was  crowded  to  overflowing  ;  processions  were  continually  pass- 
ing through  the  streets  and  public  places  ;  theatres,  menager- 
ies, puppet-shows,  and  other  scenes  of  mirth  and  revelry 
abounded  ;  pilgrims  begged  alms  on  the  road  and  brought  of- 
ferings ;  and  many  miraculous  cures  are  said  to  have  been 
effected  by  the  holy  coat,  especially  one  of  Miss  Droste  de  Wis- 
chering,  .niece  of  the  Archbishop  of  Cologne,  who  had  a  paraly- 
zed leg,  and  was  restored  August  30th  by  touching  the  relic 
three  times.  It  is  proper  to  add  that,  as  the  city  of  Argen- 
teuil  in  France  claims  that  the  Lord's  coat  was  deposited 
there  and  not  in  Treves,  and  as  many  other  cities  and  villages 
claim  to  possess  it  or  a  part  of  it,  there  must  be  a  mistake  or 
an  imposture  somewhere. 

In  the  Neapolitan  city  of  Bari  is  said  to  be  one  of  the  sacred 
thorns  that  wounded  the  head  of  Jesus.  This  thorn  dropped 
blood  on  Good  Friday,  March  25,  1842,  and  on  the  same  day 
in  1852  about  1  A.M.  The  same  miracle  took  place  at  Andria 
(about  30  miles  from  Bari),  which  also  has  a  sacred  thorn; 
and  according  to  the  rule  must  take  place  in  1864  and  1910, 
but  not  between  those  years,  as  Good  Friday  only  then  comes 
on  the  25th  of  March. 

On  Saturday,  Sept.  19, 1846,  the  Virgin  Mary  is  said  to  have 
appeared  to  two  young  shepherds  near  a  spring  or  fountain 
(which  she  changed  from  intermittent  to  perennial)  on  the 
mountain  of  La  Salette  in  S.  E.  France.  A  Roman  Catholic 
journal  of  Paris,  Le  Moniteur  Caiholique  (=  The  Catholic  Mon- 
itor) of  Feb.  13, 1850,  declared  that  more  than  100  wonderful 
cures  had  been  effected  the  preceding  year  with  many  remark- 
able conversions ;  that  more  than  50,000  pilgrims  had  visited 
the  spot ;  and  that  there  was  a  great  demand  for  water  from 
the  fountain,  and  for  mementoes  of  the  holy  apparition,  as 
pamphlets,  images,  engravings,  medals,  &c.  The  story  of  the  ap- 
parition at  La  Salette  was  not  however  credited  by  all  Roman 
Catholics,  though  strenuously  maintained  by  the  priests  of  the 


634  MORAL  INFLUENCE  OP  THE  SYSTEM. 

vicinity  and  their  bishop.  Cardinal  Bonald,  archbishop  of 
Lyons  and  "  primate  of  all  the  Gauls,"  addressed  a  circular  to 
all  the  priests  of  his  diocese,  cautioning  them  against  apocry- 
phal miracles,  attributing  these  to  pecuniary  speculation,  charg- 
ing their  authors  with  aiming  at  procuring  dishonest  gain, 
and  forbidding  the  publishing  from  the  pulpit,  without  leave,  of 
any  account  of  a  miracle,  even  though  its  authenticity  should  be 
attested  by  another  bishop.  Abbe"  Deleon,  a  priest  in  the  dio- 
cese of  Grenoble,  published  "  an  address  to  the  pope  "  and  a 
work  entitled  "  La  Salette  a  Valley  of  Lies,"  in  both  of  which 
it  was  maintained,  with  proofs,  that  the  apparition  was  got  up 
by  Mademoiselle  de  Lamerlidre,  a  half-crazy  nun,  who  person- 
ated the  Virgin  Mary.  The  nun  so  charged  brought  a  suit  for 
defamation  against  the  abbe*  before  the  court  at  Grenoble,  suing 
for  damages  to  the  amount  of  20,000  francs  (=$4000  nearly). 
The  abbe*  was  acquitted ;  but  the  nun  carried  the  case  by  appeal 
to  a  higher  court,  which  sat  with  closed  doors  in  May,  1857, 
confirmed  the  decision  of  the  court  below,  and  condemned  her 
to  pay  the  expenses  of  the  prosecution.  The  young  shep- 
herds (a  girl  of  13  named  Melanie,  and  a  boy  ot  11  named 
Maximin)  were  soon  spoiled  by  the  notice  they  attracted,  and 
both  turned  out  badly. 

Rev.  Ramon  Monsalvatge,  who  was  in  early  life  a  Spanish 
monk,  and  afterwards  a  Carlist  soldier,  but  for  years  a  Protest- 
ant minister  in  South  America,  relates  that  atone  time  a  church 
was  ransacked  which  had  a  much-worshiped  image  of  the  Vir- 
gin that  sometimes  shed  tears  ;  and  it  was  discovered  that  this 
was  effected  by  tubes  filled  with  water  raised  to  the  proper  lev- 
el, so  that  a  little  shaking  would  cause  a  few  drops  to  spill  over. 
In  another  church  was  a  venerated  image  of  Christ,  apparently 
of  marble,  but  really  of  papier  machS  and  hollow,  so  that  a 
stream  of  boiling  water  thrown  into  it  would  exude  through  it 
and  form  globules  of  moisture  on  the  surface. 

Many  pretended  miracles  have  been  exposed  ;  and  many  oth- 
ers seem  to  a  Protestant  to  need  no  formal  exposure  or  refuta- 
tion. The  miracles  of  the  Bible  have  their  weighty  reasons 


MORAL  INFLUENCE  OP  THE  SYSTEM.  635 

Justifying  the  interposition  of  God  and  the  suspension  of  the 
laws  of  nature  ;  but  many  of  the  Roman  Catholic  miracles  show 
no  sufficient  reason  for  their  performance  and  no  divine  wisdom 
in  their  mode  or  object.  Protestants  will  agree  with  the  Cath- 
olic theologian,  Henry  Klee,  in  saying, 

"  Miracles  have  generally  been  considered  as  a  manifestation  of  the 
presence  and  majesty  of  God ;  they  should  be  neither  absurd  nor  im- 
moral, nor  conducive  to  erroneous  doctrine,  nor  unworthy  of  the  Deity." 

St.  Augustine,  too,  uttered  a  weighty  sentiment  when  he  said, 

"  The  end  of  true  miracles  is  the  glory  of  God,  which  is  completely 
independent  of  an  interested  human  worship." 

As  to  the  professedly  miraculous  cures  which  are  reported, 
they  are  no  more  wonderful  than  the  cures  attributed  to  ani- 
mal magnetism  and  spiritualism  and  the  quackery  of  various 
kinds  of  which  the  history  of  medicine  is  full.  Every  physician, 
or  metaphysician  knows  how  powerful  in  certain  circumstances 
is  the  effect  of  sympathy  or  faith  or  fear  or  other  mental  emo- 
tion upon  the  bodily  condition.  There  is  no  need  and  no  just 
cause  for  supposing  a  miracle  or  a  supernatural  interposition 
either  of  the  devil  or  of  the  Virgin  Mary  in  every  case  which 
we  cannot  understand  and  explain,  and  certainly  no  propriety 
or  rationality  in  believing  professed  miracles  which  are  not 
duly  substantiated.  Our  Savior's  miracles  were  not  wrought 
in  a  corner,  but  challenged  the  closest  investigation  and  the  se- 
verest scrutiny  of  foes  as  well  as  of  friends  ;  but  the  reputed  mira- 
cles of  modern  times  are  often  performed  in  the  presence  of 
those  only  who  are  interested  to  believe  them,  or  in  a  place 
where  the  distance  of  spectators,  especially  the  sceptical,  or  the 
dimness  of  the  light,  or  some  other  circumstance  is  favorable 
to  the  practice  of  deception,  or  at  least,  renders  the  suspicion  of 
fraud  not  unnatural  to  those  who  are  either  sceptical  or  cau- 
tious about  believing. 

The  frauds  which  have  undoubtedly  been  connected  with 
pretended  miracles  and  the  so-called  relics  of  saints,  the  dis- 


636  MORAL  INFLUENCE  OP  THE  SYSTEM. 

honest  subterfuges  which  have  been  practiced  by  Jesuits  and 
others  (see  Chapter  IV.,  on  the  bull  dEternus  ille  and  Bellar- 
min's  course ;  Chapter  IX.,  <fcc.),  the  immoralities  practiced 
or  planned  and  protected  by  popes  and  councils  and  monastics 
(see  Chapters  III.,  VI.,  VIII.),  the  savage  cruelties  of  inquis- 
itors and  persecutors  (see  Chapters  XI.,  XII.)  ,the  hostility  to 
and  misrepresentation  of  the  "  Protestant  Bibles"  (see  Chapter 
XIII.),  the  formalism  and  heartlessness  so  characteristic  of 
Roman  Catholic  worship  generally  (see  Chapter  XIV.),  the  sub- 
stitution of  honor  to  saints  and  relics  and  pictures  and  images 
for  the  worship  due  to  God  only  and  of  honor  to  saints'  days 
for  due  regard  to  the  Lord's  day  (see  Chapters  XV.,  XVI.),  the 
abominations  connected  with  confession  and  the  confessional, 
offenses  and  penalties  and  indulgences  (see  Chapters  XVII. — 
XIX.),  the  attempts  to  centralize  all  power  in  the  Roman  hi- 
erarchy and  to  make  the  people  unthinking  and  unreasoning 
machines  (see  Chapters  XXI. — XXIV.),  all  these  things,  with 
what  has  been  set  forth  in  the  present  chapter,  are  to  Protest- 
ants so  many  conclusive  arguments  to  show  that  the  Roman 
Catholic  system  is  inherently  and  incorrigibly  hostile  to  true 
and  Scriptural  morality. 


CHAPTER    XXVII. 

RELATION   OF  THE  SYSTEM   TO.  CIVIL  AND  RELIGIOUS   LIBERTY. 

NOTHING,  perhaps,  would  be  more  distasteful  to  the  mass  of 
Roman  Catholic  laymen  in  this  country,  or  would  be  more 
speedily  and  decidedly  resented  by  them,  than  the  charge 
against  them  or  their  church,  of  hostility  to  liberty.*  Not 
only  would  they  at  once  deny  the  charge  as  a  slander,  but 
they  might  point  to  Lord  Baltimore  and  the  Roman  Catholic 
colony  of  Maryland  as  the  first  to  establish  religious  liberty 
on  this  continent  f — to  the  Roman  Catholic  "  Charles  Carroll 
of  Carrollton  "  as  one  of  the  signers  of  the  Declaration  of 
Independence — and  to  many  others  who  have,  been  Roman 
Catholics  and  also  earnest  supporters  of  our  free  institutions. 
All  this  candid  Protestants  may  and  do  freely  admit,  except 
the  priority  of  Maryland  and  the  Roman  Catholics  in  the  ad- 
vocacy or  establishment  of  true  religious  liberty  in  America. 

*  Said  archbishop  Purcell  of  Cincinnati,  in  a  sermon  delivered  October  6,  1867, 
and  since  published  by  him  r  "  The  church  leaves  to  the  human  mind  all  needful 
liberty.  She  refuses  it  none  but  what  is  a  '  cloak  for  malice.'  " 

t  This  claim  for  Maryland  and  the  Roman  Catholics  is  often  indorsed  by 
Protestants.  Thus  Bancroft  in  his  History  of  the  United  States  speaks  of  Sir 
George  Calvert,  who  was  the  first  baron  of  (or  lord)  Baltimore  and  father  of  Ce- 
cilius  Calvert  (2d  Lord  Baltimore)  and  of  Leonard  Calvert  (1st  governor  of  Mary- 
land) :  "  He  was  the  first  in  tho  history  of  the  Christian  world  to  seek  for  religious 
security  and  peace  by  the  practic«  of  justice,  and  not  by  the  exercise  of  power ;  to 
plan  the  establishment  of  popular  institutions  with  the  enjoyment  of  liberty  of 
conscience  ;  to  advance  the  career  of  civilization  by  recognizing  the  rightful  equal- 
ity of  all  Christian  sects.  The  asylum  of  Papists  was  the  spot,  where,  in  a  remote 
corner  of  the  world,  on  the  banks  of  rivers  which,  as  yet,  had  hardly  been  ex- 
plored, the  mild  forbearance  of  a  proprietary  adopted  religious  freedom  as  the 
basis  of  the  state." 


638  RELATION  TO   CIVIL   AND  RELIGIOUS  LIBERTY. 

The  charter  of  Maryland  was  granted  by  king  Charles  I.  of 
England  to  the  2d  Lord  Baltimore,  June  20, 1632 ;  a  settle- 
ment was  begun  March  27, 1634  ;  but  neither  the  charter  nor 
the  governor's  oath  nor  any  early  law  of  the  colony  broached 
any  idea  of  tolerance  or  protection  except  for  believers  in  Jesus 
Christ.  Roman  Catholics  certainly  had  religious  liberty  in 
Maryland,  for  the  colony  was  founded  to  be  an  asylum  for 
them ;  Protestants  who  had  rights  in  England  must  have  rights 
in  Maryland  also  under  the  charter  and  laws  of  the  colony ; 
but,  by  the  Maryland  "  act  of  toleration  "  of  1649  which  pro- 
hibited molesting  or  discountenancing  on  account  of  his  re- 
ligion any  believer  in  Jesus  Christ,  those  who  denied  the 
Trinity  (i.  e.,  Jews,  Socinians,  Unitarians,  &c.)  were  to  be 
punished  with  death,  and  those  who  reproached  the  Virgin 
Mary,  &c.,  were  to  be  fined,  whipped,  and  for  the  3d  offense 
banished ;  and  "  all  unseasonable  disputations  in  points  of 
religion"  were  forbidden  as  early  as  1638.  On  the  other  hand 
Roger  Williams  as  early  as  1631  publicly  maintained  "  soul- 
liberty  "  in  Boston  and  Salem,  Mass.,  and  denied  the  right  of 
magistrates  to  punish  for  any  but  civil  offenses ;  he  preached 
in  Plymouth  without  molestation  for  about  2  years,  1631-3  ; 
banished  from  the  colony  of  Massachusetts  in  the  latter  part 
of  1635,  he  founded  Providence  in  June,  1636,  as  a  "  shelter 
for  persons  distressed  for  conscience  ; "  and  there  a  common- 
wealth was  established  on  the  principle  of  subjection  to  the 
orderly-expressed  will  of  the  majority,  "  only  in  civil  things," 
one  of  the  earliest  laws  being  that  no  man  shall  be  molested 
for  his  conscience.  Bancroft,  in  his  History  of  the  United 
States,  rhetorically  says  of  Roger  Williams  : 

"  He  was  the  first  person  in  modern  Christendom  to  assert  in  its 
plenitude  the  doctrine  of  the  liberty  of  conscience,  the  equality  of 
opinions  before  the  law." 

It  is  certain  that  Roger  Williams  and  his  colony  advocated 
and  practically  exemplified  the  principle  of  full  religious  free- 
dom, and  that  liberty  soon  became  a  sacred  principle  among 


RELATION  TO   CIVIL   AND   RELIGIOUS  LIBERTY.  639 

the  Independents  of  England.  The  right  of  private  judgment 
and  the  fact  of  individual  responsibility  to  God  are  indeed  the 
Scriptural  basis  of  Protestantism  itself  as  well  as  of  civil  and 
religious  liberty.  Menno  and  others  in  the  16th  century  pro- 
tested against  the  interference  of  the  civil  power  with  the 
rights  of  conscience.  John  Robinson,  the  minister  of  the 
Pilgrims  who  settled  Plymouth,  solemnly  charged  them  in  his 
parting  advice  "  to  follow  him  no  further  than  he  followed 
Christ,"  and  to  be  ready  to  receive  anything  which  God  might 
reveal  to  them  by  any  other  instrument  of  his  ;  because  "  he 
was  very  confident  the  Lord  had  more  light  and  truth  yet  to 
break  forth  out  of  his  Holy  Word.'*  He  had  already  said  in 
1610  in  his  "  Justification  of  Separation  from  the  Church  of 
England": 

"  "We  may  not  stint  or  circumscribe  either  our  knowledge,  or  faith, 
or  obedience,  within  straiter  bounds  than  the  whole  revealed  will  of 
God,  in  the  knowledge  and  obedience  whereof  we  must  daily  increase 
and  edify  ourselves ;  much  less  must  we  suffer  ourselves  to  be  stripped 
of  any  liberty  which  Christ  our  Lord  hath  purchased  for  us,  and  given 
us  to  use  for  our  good  (GaL  5:1)." 

Still  more  clearly  and  in  the  same  century  spoke  Robert 
Barclay,  a  Scottish  Quaker,  and  an  associate  of  William  Penn 
(the  founder  of  Pennsylvania)  and  of  George  Fox  : 

"  Since  God  hath  assumed  to  himself  the  power  and  dominion  of  the 
conscience,  who  alone  can  rightly  instruct  and  govern  it,  therefore  it  is 
not  lawful  for  any  whosoever,  by  virtue  of  any  authority  or  principal- 
ity they  boast  in  the  government  of  this  world,  to  force  the  consciences 
of  others  ;  and  therefore  all  killing,  banishing,  fining,  imprisoning,  and 
other  such  things  which  are  inflicted  upon  men  for  the  alone  exercise 
of  their  conscience  or  difference  in  worship  or  opinion,  proceeded! 
from  the  spirit  of  Cain  the  murderer,  and  is  contrary  to  the  truth ; 
providing  always  that  no  man,  under  the  pretense  of  conscience,  preju- 
dice his  neighbor  in  his  life  or  estate,  or  do  any  thing  destructive  to  or 
inconsistent  with  human  society ;  in  which  case  the  law  is  for  the  trans- 
gressor, and  justice  is  to  be  administered  upon  all  without  respect  of 
persons." 


640  RELATION  TO   CIVIL  AND   RELIGIOUS  LIBERTY. 

It  was  in  the  Protestant  colonies  of  New  England,  New 
Jersey,  Pennsylvania,  &c.,  rather  than  in  Roman  Catholic 
Maryland,  that  the  first  seeds  of  American  liberty,  both  civil 
and  religious,  were  planted. 

But  in  order  to  determine  the  relation  of  the  Roman  Cath- 
olic church  and  system  to  liberty,  it  is  needful  to  inquire  into 
the  position  and  course,  not  so  much  of  individual  Roman 
Catholics  in  this  and  other  countries,  as  of  the  authorities  and 
leaders  of  the  Church,  or  of  the  Church  itself  as  an  organized 
body  acting  through  these. 

The  encyclical  letter  of  pope  Gregory  XVI.  in  1844,  in 
which  he  condemned  not  only  the  Christian  Alliance,  but  also 
the  religious  liberty  or  liberty  of  conscience  which  it  sought 
to  promote,  is  given  in  Chapter  IY.  The  present  pope,  Pius  IX., 
says  in  his  encyclical  of  Dec.  8, 1864 : 

"...  As  you  are  well  aware,  venerable  brethren,  there  are  a 
great  number  of  men  in  the  present  day  who,  applying  to  civil  society 
the  impious  and  absurd  principle  of  naturalism,  as  it  is  called,  dare  to 
teach  '  that  the  perfect  right  of  public  society  and  civil  progress  abso- 
lutely require  a  condition  of  human  society  constituted  and  governed 
without  regard  to  all  considerations  of  religion,  as  if  it  had  no  existence, 
or  at  least  without  making  any  distinction  between  true  religion  and 
heresy.'  And,  contrary  to  the  teachings  of  the  Holy  Scriptures, 
of  the  Church,  and  of  the  Fathers,  they  do  not  hesitate  to  affirm  '  that 
the  best  condition  of  society  is  that  in  which  the  power  of  the  laity  is 
not  compelled  to  inflict  the  penalties  of  law  upon  violators  of  the  Cath- 
olic religion  unless  required  by  considerations  of  public  safety.'  Ac- 
tuated by  an  idea  of  social  government  so  absolutely  false,  they  do  not 
hesitate  further  to  propagate  this  erroneous  opinion,  very  hurtful  to  the 
safety  of  the  Catholic  church  and  of  souls,  and  termed  '  delirium '  by 
our  predecessor,  Gregory  XVI.,  of  excellent  memory,  viz  : — '  Liberty 
of  conscience  and  of  worship  is  the  right  of  every  man — a  right  which 
ought  to  be  proclaimed  and  established  by  law  in  every  well-constitu- 
ted State  :  and  that  citizens  are  entitled  to  make  known  and  declare, 
with  a  liberty  which  neither  the  ecclesiastical  nor  the  civil  authority 
can  limit,  their  convictions,  of  whatever  kind,  either  by  word  of  mouth, 
or  through  the  press,  or  by  other  means.  But  in  making  these 


RELATION  TO   CIVIL   AND    RELIGIOUS  LIBERTY.  641 

rash  assertions  they  do  not  reflect,  they  do  not  consider  that  they  preach 
the  liberty  of  perdition.  ..." 

Among  the  "  principal  errors  of  our  time"  mentioned  in  the 
appended  Syllabus  as  previously  condemned  by  Pius  IX.,  are: 

"  55.  The  Church  must  be  separated  from  the  State  and  the  State 
from  the  Church. — (Alloc.  'Acerbissimum,'  Sept.  27,  1862.)" 

"  77.  In  the  present  day  it  is  no  longer  necessary  that  the  Catholic 
religion  shall  be  held  as  the  only  religion  of  the  State,  to  the  exclusion 
of  all  other  modes  of  worship. — (Alloc.  Nemo  vestrum,  July  26, 1855.)" 

"  80.  The  Roman  Pontifi  can  and  ought  to  reconcile  himself  to  and 
agree  with  progress,  liberalism,  and  modern  civilization. — (Alloc.  Jam- 
dudum  cemimus,  March  18,  1861.)" 

The  "  Nicaragua  Gazette"  of  January  1,  1870,  published 
the  following  letter  from  Cardinal  Antonelli  (see  Chap.  V.)  to 
the  bishop  of  Nicaragua  in  Central  America  : 

"  We  have  lately  been  informed  here  that  an  attempt  has  been  made 
to  change  the  order  of  things  hitherto  existing  in  that  republic,  by  pub- 
lishing a  programme  in  which  are  enunciated  '  freedom  of  education' 
and  of  worship.  Both  these  principles  are  not  only  contrary  to  the 
laws  of  God  and  of  the  Church,  but  are  in  contradiction  with  the  con- 
cordat established  between  the  Holy  See  and  that  republic.  Although 
we  doubt  not  that  your  most  illustrious  and  reverend  lordship  will  do 
all  in  your  power  against  maxims  so  destructive  to  the  Church  and  to 
society,  still  we  deem  it  by  no  means  superfluous  to  stimulate  your  well- 
known  zeal  to  see  that  the  clergy,  and  above  all  the  curates,1  do  their 
duty.  G.  Cardinal  ANTONELLI." 

Rev.  Dr.  "Wylie  of  Edinburgh,  in  his  "  Awakening  of  Italy," 
published  in  1866,  cites  the  catechisms  of  Father  Giovanni 
Perrone,  professor  of  theology  in  the  Roman  College,  "  and  by 
common  consent  Rome's  first  living  theologian."  These  cat- 
echisms have  been  circulated  "  in  scores  of  thousands,  not  in 
Italy  only,  but  in  France,  in  Spain,  and  in  Germany."  In  his 
Catechism  on  Protestantism,  Perrone  maintains  that  its  first 

iQn  the  duties  of  the  curates  or  priests  having  the  charge  of  souls,  see  Chs.  VII, 
XVIL,  XVIIL,  &c. 

41 


642  RELATION  TO   CIVIL  AND  RELIGIOUS  LIBERTY. 

propagators  "  deserved  the  gallows,"  and  that  it  is  "  horrible  in 
theory,  immoral  in  practice  ;  it  is  an  outrage  on  God  and  man  ; 
it  is  destructive  to  society,  and  at  war  with  good  sense  and  de- 
cency." In  his  Catechism  on  the  Catholic  Church,  Perrone 
teaches  that  "  heresy,  being  a  crime  against  the  state,  ought 
to  be  proceeded  against  by  the  civil  power  and  the  Inquis- 
ition." He  adds,  that  "in  countries  where  heretics  are  the 
majority,  this  method  need  not  be  taken." 

Said  "  The  Catholic  World"  of  January,  1870  : 

"...  My  right  of  conscience  is  the  law  for  the  state,  and  prohib- 
its it  from  enacting  anything  that  violates  it.  My  conscience  is  my 
church,  the  Catholic  Church  ;  and  any  restriction  of  her  freedom,  or 
any  act  in  violation  of  her  rights,  violates  or  abridges  my  right  or  free- 
dom of  conscience,  which,  where  equal  rights  are  recognized,  the  state 
has  no  right  to  do  in  my  case  any  more  than  in  that  of  any  other.  .  . 
The  state  is  just  as  much  bound  to  respect,  protect,  and  defend  the 
Catholic  Church  in  her  faith,  her  constitution,  her  discipline  and  her 
worship,  as  if  she  were  the  only  religious  body  in  the  nation.1  Other 
religious  bodies  exist  and  have,  not  before  God,  but  before  civil  society, 
equal  rights  with  her ;  and  if  the  state  can  do  nothing  to  violate  their 
rights  of  conscience,  it  can  do  nothing  to  violate  hers,  as  it  in  fact  does 
in  its  legislation  in  regard  to  marriage  and  divorce,  both  here  and  in 
nearly  all  European  states  and  empires.  It  cannot  violate  the  Catho- 
lic conscience  in  order  to  conform  to  the  Protestant  conscience.  ..." 

"The  Catholic  World"  of  April,  1870,  also  said  : 
"  The  Church  is  instituted,  as  every  Catholic.who  understands  his  re- 
ligion believes,  to  guard  and  defend  the  rights  of  God  on  earth  against 
any  and  every  enemy,  at  all  times  and  in  all  places.  She  therefore 
does  not  and  cannot  accept,  or  in  any  degree  favor,  liberty  in  the  Prot- 
estant sense  of  liberty.  .  .  . 

"  The  Catholic  World  "  said  also  in  July,  1870  : 

xThe  argument  here  seems  to  be,  that  all  the  legislation  of  the  state,  all  the  civil 
and  religious  rights  of  others,  and  even  the  public  safety  must  bow  to  the  suprem- 
acy of  the  Roman  Catholic  church  ;  that  the  Roman  Catholic  church  is  unques- 
tionably and  infallibly  right ;  and  that  every  thing  which  conflicts  with  the  decision 
of  pope  or  ecumenical  council  violates  the  Catholic's  right  of  conscience,  and  must 
bo  abolished  or  annihilated. 


BELATION  TO   CIVIL    AND   RELIGIOUS  LIBERTY".  643 

«...  The  Catholic  Church  is  the  medium  and  channel  through 
which  the  will  of  God  is  expressed.  .  .  .  While  the  state  has  rights, 
she  has  them  only  in  virtue  and  by  permission  of  the  superior  author- 
ity, and  that  authority  can  only  be  expressed  through  the  church.  .  . 

Government  and  legislation  informed,  directed,  and  guided 

by  Catholic  justice  is  the  most  humane,  benignant,  equal,  just,  merci- 
ful, and  forbearing  of  any  that  can  possibly  exist,  and  the  temporal 
government  of  the  head  of  the  Church  is  to-day  the  best  in  the  world.1 
. .  The  Constitution  and  Declaration  of  Independence  guarantee  life,  lib- 
erty, and  the  pursuit  of  happiness.  The  Catholic  values  his  life  that 
he  may  devote  it  to  the  service  of  the  church,  and  if  required,  offer  it 
for  her  safety  and  honor  ;  liberty,  to  be  and  remain  Catholic,  enjoy  free- 
dom in  the  exercise  of  his  religion,  and  transmit  this  priceless  inheri- 
tance unimpaired  to  his  descendants ;  the  pursuit  of  happiness,  that  he 
may  attain  the  happiness  of  heaven  !  .  .  The  constitution  and  govern- 
ment of  the  United  States  have  the  approval  of  the  holy  see.  The 
Catholic  is  satisfied  with  the  laws  of  his  country,  and  only  dissatisfied 
with  local  legislation,  which  contravenes  the  implied  pledges  of  the  con- 
stitution and  the  common  law,  based  upon  the  canon  law.  .  .  .  Free- 
dom in  religion  entitles  him  to  protection  against  open  and  secret  attacks 
upon  what  he  holds  most  dear,  under  the  guise  of  state  education,  and 
which  are  invariably  made  in  every  system  of  uncatholic  or  infidel  ed- 
ucation. ..." 

The  4  following  extracts  from  Roman  Catholic  periodicals, 
harmonizing  with  what  has  preceded,  are  taken  from  "The 
American  and  Foreign  Christian  Union  "  for  March  and  Sep- 
tember, 1852,  and  August,1854,  where  they  are  doubtless  correct- 
ly quoted  from  the  originals.  The  first  is  from  a  Roman  Catholic 
newspaper  in  England  quoted  the  "  Rambler,"  and  fully  endorsed 
by  the  "  Freeman's  Journal "  of  New  York  under  date  of  June 
26,1852: 

"  Religious  liberty,  hi  the  sense  of  a  liberty  possessed  by  every  man 
to  choose  his  own  religion,  is  one  of  the  most  wicked  delusions  ever 
fouled  upon  this  age  by  the  father  of  all  deceit.  The  very  name  of 
liberty — except  in  the  sense  of  a  permission  to  do  certain  definite  acts 
—ought  to  be  banished  from  the  domain  of  religion.  .  .  .  No  man  has  a 

iThis  was  written  before  the  Italian  occupation  of  Rome  (see  Chapters  I.  and  III.). 


644  RELATION  TO   CIVIL  AND  RELIGIOUS  LIBERTY. 

right  to  choose  his  religion.  ...  Catholicism  is  the  most  intolerant  of 
creeds.  It  is  intolerance  itself,  for  it  is  truth  itself.  We  might  as  ra- 
tionally maintain  that  a  sane  man  has  a  right  to  believe  that  2  and  2 
do  not  make  4,  as  this  theory  of  religious  liberty.  Its  impiety  is  only 
equaled  by  its  absurdity." 

"  The  Shepherd  of  the  Valley,"  published  at  St.  Louis,  Mo., 
up  to  1854,  said,  Nov.  23, 1851 : 

"  The  Church  is  of  necessity  intolerant.  Heresy  she  endures  when 
and  where  she  must ;  but  she  hates  it,  and  directs  all  her  energies  to 
its  destruction.  If  Catholics  ever  gain  an  immense  numerical  majority, 
religious  freedom  in  this  country  is  at  an  end.  So  our  enemies  say. 
So  we  believe." 

The  same  newspaper  said  also  : 

"  . .  .  .  The  civil  power  has  its  limits ;  it  may  overstep  them  ;  for  it 
is  not  infallible,  like  the  Church ;  when  it  does  so,  obedience  at  once 
ceases  to  be  a  duty.  The  question  of  the  justice  or  injustice  of  a  civil 
enactment,  is  one,  however,  which  the  individual  is  not  competent  to  de- 
cide ;  the  fact  of  the  necessity  of  a  tribunal  capable  of  determining  a 
point  like  this,  is  presumptive  evidence  in  favor  of  the  claims  of  the 
Church  ;  and  the  fact  that  the  Church  is  such  a  tribunal,  is  a  sufficient 
answer  to  all  those  who  declaim  against  her  as  an  enemy  of  the  rights 
of  man.  Civil  liberty  cannot  exist  without  the  Church. l  Where  she 
is  not  recognized,  anarchy  or  despotism  must  of  necessity  prevail, 
Grant  that  no  tribunal  exists  capable  of  pronouncing  when  the  State 
transcends  its  powers,  when  man  is  freed  from  the  obligation  of  obedi- 
ience,  and  when  it  becomes  sinful  to  obey,  and  you  either  establish  des- 
potism by  asserting  that  every  state  enactment  must  of  necessity  be 
obeyed,  or  destroy  government  altogether,  and  introduce  universal  dis- 
order, by  applying  to  practical  life  that  most  absurd  of  all  doctrines, 
the  doctrine  of  the  right  of  private  judgment !...." 

Brownson's  Quarterly  Review  for  October,  1852,  had  these 
words :  / 

i  It  seems  to  follow  from  this,  that  Protestants  do  not  know  what  civil  liberty  is, 
and  cannot  possess  it  without  coming  under  the  benevolent  control  of  the  Roman 
Catholic  church,  liko  the  Waldcnses  in  1655,  &c.  See  Chapters  XII.,  XXII., 
and  XXIII.  , 


EELATION  TO   CIVIL  AND   RELIGIOUS   LIBERTY.  645 

" . . . .  All  the  rights  the  sects  have  or  can  have  are  derived  from  the 
State,  and  rest  on  expediency.  As  they  have  in  their  character  of 
sects,  hostile  to  the  true  religion,  no  rights  under  the  law  of  nature  or 
the  law  of  God,  they  are  neither  wronged  nor  deprived  of  liberty  if  the 
State  refuses  to  grant  them  any  rights  at  all 

"  The  sorriest  sight  to  us  is  a  Catholic  throwing  up  his  cap  and 
shouting,  *  All  hail,  Democracy. '  .  .  .  " 

The  New  York  Tablet,  as  quoted  in  the  "  Christian  World  " 
of  July,  1867,  has  this  view  of  religious  liberty : 

". . .  No  self-appointed  missionaries  of  self-created  societies  have 
any  rights  against  the  national  religion  of  any  country,  and  no  claim 
even  to  toleration.  The  Catholic  missionary  has  the  right  to  freedom 
because  he  goes  clothed  with  the  authority  of  God,  and  because  he 
he  is  sent  by  authority  that  has  from  God  the  right  to  send  him. 
To  refuse  to  hear  him  is  to  refuse  to  hear  God,  and  to  close  a  Catholic 
church  is  to  shut  up  the  house  of  God.  The  Catholic  missionary 
is  sent  by  the  church  that  has  authority  from  God  to  send  him ;  the 
Protestant  missionary  is  sent  by  nobody,  and  can  oblige  nobody  in  the 
name  of  God  or  religion  to  hear  him.  Our  Protestant  friends  should 
bear  this  in  mind.  They  have  as  Protestants  no  authority  in  religion, 
and  count  for  nothing  in  the  church  of  God.  .  .  .  They  have  from  God 
no  right  of  propagandism,  and  religious  liberty  is  in  no  sense  violated 
when  the  national  authority,  whether  Catholic  or  Pagan,  closes  their 
mouths  and  their  places  of  holding  forth.  ..." 

While  the  pope  continued  to  be  the  temporal  ruler  of  Rome 
(see  Chapter  III.),  the  Roman  people  had  not  religious  liberty, 
in  our  sense  of  the  phrase  ;  and  Protestant  worship  in  public 
was  not  permitted  within  the  walls  of  Rome,  except  in  the 
house  of  a  minister  accredited  to  the  pope  by  a  foreign  govern- 
ment and  as  sheltered  by  the  flag  of  his  country.*  An  Ameri- 

*  The  British  chapel  has  been  for  years  just  outside  the  People's  gate  (=Porta 
del  Popolo)  at  the  N.  extremity  of  the  city ;  and  the  Protestant  cemetery  is  on  the 
opposite  side,  near  the  gate  of  St.  Paul.  An  American  Protestant  service,  which 
was  commenced  in  Dec.,  1849,  in  the  house  of  Rev.  G.  H.  Hastings  for  the  ao> 


616  RELATION  TO   CIVIL  AND  RELIGIOUS  LIBERTY. 

can  Protestant  who  had  been  for  some  time  traveling  in  Italy, 
wrote  thus  from  Rome,  Aug.  13, 1850,f  to  Rev.  Robert  Baird, 
D.  D. : 

" ....  A  man  who  intends  to  write  the  truth  about  Roman  affairs, 
must  hold  himself  ready  to  be  sent  out  of  the  country. .  . .  The  govern- 
ment resorts  to  every  possible  manoeuvre  to  compel  attendance  upon  mass, 
and  especially  upon  the  few  occasions  of  preaching.  Every  employe  of 
the  government  is  obliged  to  sign  a  promise  of  regular  attendance  at 
church,  and  every  man  who  does  not  wish  to  embroil  himself  with  the 
police,  have  his  house  searched,  and  be  arrested  upon  suspicions  secretly 
lodged  against  him,  must  make  some  show  of  fidelity  to  the  established 
religion.  .  . .  Could  you  pass  a  month  here  at  Rome,  where  every  family 
is  mourning  for  some  member  in  prison  or  exile,  and  witness  the  terrors 
of  Popery,  backed  up  by  French  tyranny,  and  see  how  the  priests  lord 
it  over  the  land,  your  heart  would  bleed  for  the  poor  Italians,  and  you 
would  find  all  language  too  feeble  to  express  your  detestation  of  the 
baptized  Paganism  which  here  crushes  men's  souls  to  the  earth.  ..." 

"W.  J.  Stillman,  Esq.,  late  U.  S.  consul  at  Rome,  writes  to 
the  N.  Y.  Tribune  of  Jan.  9, 1871,  respecting  the  Roman  gov- 
ernment from  1861  to  1865 : 

" ....  I  know  that  spies  were  placed  at  the  doors  of  the  places  of 
Protestant  worship,  to  see  if  any  Romans  went  in,  and  that  one  friend 
of  mine,  a  surgeon  in  the  French  hospital,  was  arrested  for  having 
waited  on  his  wife  (an  English  woman),  and  carried  at  night  to  the 
prison  of  the  Holy  Office  (the  euphonic  for  the  Inquisition),  where  he 
was  menaced  with  severe  punishment  if  he  not  only  did  not  abstain  from 
courtesies  to  Protestantism  but  compel  his  wife  to  leave  the  Anglican 
communion  and  enter  the  Roman,  and  he  finally  escaped  from  them  by 
an  appeal  to  French  protection  as  an  employe. 

commodation  of  Americans  visiting  Home,  was  twice  closed  by  the  government, 
and  then  the  American  chapel  was  fitted  up  in  the  house  of  Hon.  Lewis  Cass,  Jr., 
Charge  d1  Affaires  of  the  U.  S.,  in  1851,  "the  first  Protestant  chapel  ever  sanc- 
tioned by  the  Papal  government  in  the  city  of  Rome,"  though  there  was  also  a 
Protestant  chapel  at  the  the  Prussian  ambassador's  without  any  governmental  sanc- 
tion. The  American  chapel  was  closed  by  the  pope  about  15  years  after  its  estab- 
lishment in  Rome;  and  its  services  were  afterwards  conducted  outside  of  the  walls. 
t  This  was  after  the  return  of  the  pope  from  Gaeta  (see  Chap.  III.) 


RELATION  TO   CIVIL  AND  RELIGIOUS  LIBERTY.  647 

u  The  brother  of  one  of  my  most  intimate  friends  was  arrested  in  his 
bed  at  night,  carried  off  by  officers  of  the  Holy  Office,  and  never  heard 
of  again,  until  years  after,  when  a  released  prisoner  came  to  tell  the 
survivor  that  his  brother  had  died  in  the  prison  with  him,  and  was 
buried  in  the  earth  of  the  dungeon. 

"Another  of  my  friends,  Castellani,  the  jeweler,  was  under  so  severe 
police  surveillance  that  for  several  years  he  had  not  dared  to  walk  in 
the  street  with  any  of  his  friends,  and  when  his  father  died,  the  body 
was  taken  possession  of  by  the  police  at  the  door  of  the  house,  the 
coffin  surrounded  by  a  detachment  of  officials,  carried  to  the  church, 
and  the  next  day  buried,  all  tokens  of  respect  to  the  deceased  being 
forbidden,  and  all  participation  in  the  services  by  his  friends.  He  and 
his  sons  were  Liberals  in  opinion. 

"  The  system  of  terrorism  was  such  that  liberal  Romans  dai'ed  meet 
only  in  public,  and  never  permitted  a  stranger  to  approach  them  in 
conversation.  I  never  dared  enter  the  house  of  a  Roman  friend  for 
fear  of  bringing  on  him  a  domiciliary  visit.  .  . . 

"  I  can  conceive  no  system  of  torture  worse  than  this  terrible  espion- 
age, under  which  every  patriotic  Roman  lay  fearful  of  his  own  breath — 
one  scarcely  daring  to  speak  to  another,  except  in  tropes  and  innuen- 
does. They  suffered  the  penalty  of  crime  for  the  wish  merely  to  be  free. 
Had  it  not  been  for  the  system  of  counter-espionage  kept  up  by  the 
Roman  Committee  on  the  Government,  no  Liberal  could  have  lived  in 
Rome.  When  suspected,  they  generally  had  warning  by  their  own 
spies. .  .  . 

"  The  Roman  government  of  my  time  was  the  embodiment  of  the  spirit 
of  the  Papacy  of  the  Middle  Ages.  It  had  its  rod  over  its  subjects,  as 
it  always  has  done.  If  the  world  made  progress  outside  its  walls,  it 
was  strong  enough  to  repress  mercilessly  all  evidence  of  it  within. ..." 

At  Ancona,  in  the  Papal  States,  a  proclamation  was  issued 
June  24,  1843,  prohibiting  Jews  from  employing  Christian 
nurses  or  Christian  servants,  from  owning  or  renting  real  es- 
tate out  of  a  Jewish  quarter,  from  eating  or  sleeping  out  of 
the  Jewish  quarter  of  a  city,  or  living  in  a  city  destitute  of  a 
Jewish  quarter,  from  frequenting  Christian  houses,  from  travel- 
ing about  in  the  State  without  a  license,  from  dealing  in  holy 
furniture  or  any  books  or  having  Drohibited  books,  &c.,  the 


648  RELATION  TO   CIVIL  AND  RELIGIOUS  LIBERTY. 

penalties  being  fine  and  imprisonment.  This  proclamation 
was  issued  to  enforce  previous  laws,  which  specified  as  penal- 
ties whipping  and  other  corporal  punishments. 

The  "  Mortara  case  "  occupied  much  attention  in  Europe  a 
few  years  ago.  Edgaro  Mortara,  about  7  years  old,  the  son  of 
a  Jew  at  Bologna,  then  in  the  Pontifical  States,  was  in  1858 
forcibly  taken  from  his  parents  and  placed  in  a  Catholic 
school  at  Rome,  where  he  subsequently  became  a  monk  in  one 
of  the  principal  convents,  and  was  known  as  Don  Pio  Mortara. 
The  ground  on  which  he  was  taken  from  his  parents  was  his 
alleged  baptism,  where  an  infant  and  dangerously  sick,  by  a 
servant-girl  living  in  the  family,  and  the  consequent  obligation 
of  the  Church,  into  which  he  was  thus  introduced,  to  see  that  he 
was  placed  under  Christian  influences.  Notwithstanding  the 
evidence  presented  by  the  Jews  that  the  servant  was  of  disrep- 
utable character  and  told  the  story  of  the  child's  illness  and 
baptism  out  of  malice  to  the  parents,  and  that  the  family-phy- 
sician and  others  directly  contradicted  her  story,  the  pope  re- 
tained the  child  and  confirmed  him,  and  threatened  the  Jews 
with  severe  penalties  if  they  made  any  more  ado  about  the 
matter. 

The  condition  of  things  in  Italy  down  to  a  very  recent  period 
is  thus  described  by  Rev.  Win.  Clark,  a  Protestant  minister 
who  has  resided  in  that  country  since  1863 : 

u  A  few  years  ago  the  vast  weight  of  the  Papal  power  bore  down, 
with  its  oppressing  and  deadening  influence,  upon  all  this  beautiful 
land.  Not  a  Bible  could  be  sold,  not  a  voice  could  be  heard  preach- 
ing Christ,  on  any  part  of  the  Italian  soil ;  the  punishment  for  such  an 
offense  was  imprisonment  or  death.  The  few  friends  of  the  Redeemer, 
sometimes  in  caves,  sometimes  in  the  woods,  were  accustomed,  with  fear 
and  trembling,  to  meet  together  to  pray." 

In  1848  the  king  of  Sardinia  (Charles  Albert,  father  of  Vic- 
tor Emanuel  II.,  the  present  king)  promulgated  a  liberal  con- 
stitution for  his  kingdom.  But  in  Tuscany,  the  laws  against 
religious  liberty  became  more  stringent  after  1848.  Thus  in 


RELATION  TO   CIVIL   AND  RELIGIOUS  LIBERTY.  649 

the  spring  of  1851  Count  Piero  Guicciardini  and  5  others  were 
arrested,  imprisoned  and  afterwards  banished — some  for  a 
year,  others  for  six  months — for  the  offense  of  possessing  and 
reading  the  New  Testament,  John  xv.  being  the  portion  they 
were  reading  when  the  armed  police  broke  in  upon  their  little 
meeting.  The  next  winter  Francesco  Madiai  and  his  wife  Rosa 
were  arrested  for  reading  and  teaching  the  Bible  in  their  own 
household  ;  they  were  confined  in  a  loathsome  prison  for  many 
months ;  and  in  June,  1852,  they  were,  by  a  vote  of  3  judges 
against  2,  condemned — the  husband  to  56  months'  imprisonment 
at  hard  labor  at  Volterra,  the  wife  to  45  months'  imprisoment  at 
hard  labor  at  Lucca,  50  miles  from  her  husband.  These  cases, 
especially  that  of  the  Madiai,  excited  great  interest  in  Europe  and 
America  ;  personal  appeals  to  the  Grand  Duke  of  Tuscany  were 
made  by  men  of  high  character  from  Great  Britain,  Holland, 
France,  Germany,  and  Switzerland  ;  large  meetings  were  held  in 
New  York  and  other  cities  to  promote  the  cause  of  religious 
liberty  and  to  request  the  President  of-  the  United  States 
(Mr.  Fillmore)  to  exert  his  influence  in  behalf  of  these  peo- 
ple ;  a  letter  was  sent  by  Mr.  Everett,  then  Secretary  of  State, 
asking  as  a  favor  to  the  President  that  Francesco  and  Rosa 
Madiai  might  be  liberated  and  permitted  to  come,  if  so  disposed,. 
to  this  country  ;  and  they  were  released  from  prison  in  1853. 
But  the  cases  of  Count  Guicciardini  and  the  Madiai  were  not 
alone.  In  1857  the  American  and  Foreign  Christian  Union 
reported  thus : 

"  Since  1849,  thirty-three  persons  have  been  imprisoned  or  exiled, 
and  above  a  hundred  others  have  been  harassed  by  the  police,  for  little 
else  than  reading  the  Bible." 

Free  institutions  have  been  extended  over  Italy,  as  one  part 
of  it  after  another  has  come  under  the  sceptre  of  Victor  Eman- 
uel  (see  Chs.  I.  and  III.) ;  but  Victor  Emanuel  and  all  who 
have  been  concerned  in  the  extension  of  free  institutions  in 
Italy  have  been  strenuously  opposed  and  (in  Nov.,  1870) 
anathematized  by  the  Holy  See. 


650  RELATION   TO   CIVIL  AND  RELIGIOUS  LIBERTY. 

Restrictions  upon  religious  liberty  long  existed  in  France  (see 
Chap.  XII.)  ;  and  while  the  principle  of  religious  liberty  was 
established  by  the  constitutions  of  1789, 1814,1830,  and  1852, 
the  right  was  often  practically  denied  under  the  laws  (some  of 
them  in  March,  1852)  requiring  special  licenses  for  holding 
meetings,  «fec.  U  Univers  Religieux  [=the  Religious  Universe] , 
a  Roman  Catholic  newspaper  of  Paris,  said  in  1853 : 

"  France  is  a  Catholic  country ;  the  dissenters  go  for  nothing. 
France  ought  to  be  governed  according  to  the  Catholic  rule ;  the  laws 
must  be  Catholic." 

Spain  has  been  for  ages  one  of  the  most  intolerant  of  all 
European  countries  (see  Chap.  XI.),  though  5  times  within 
60  years  (1812-14, 1820-23, 1837-43, 1854-56,  1868  till  now) 
it  has  had  a  liberal  constitution.  Isabella  II.  (born  1830  ; 
queen  1833-68)  was  a  devoted  Roman  Catholic,  and,  though 
known  to  be  a  drunkard  and  universally  believed  to  be  an  adul- 
teress, she  received  the  golden  rose  from  pope  Pius  IX.  in  the 
spring  of  1868,  as  his  "  best-beloved  daughter  in  Jesus  Christ." 
One  of  her  subjects,  Manuel  Matamoros,  a  young  man  of  23, 
was  converted  at  Gibraltar  in  1857  by  the  blessing  of  God  upon 
a  Protestant  service  which  he  attended,  and  a  copy  of  the  New 
Testament  which  was  there  presented  to  him ;  and  he  then 
went  to  telling  his  countrymen  of  Christ  and  his  full  salvation 
and  exhorting  them  to  believe  and  be  saved.  He  labored  suc- 
cessfully in  Malaga,  Seville,  Granada,  Jaen,  and  Barcelona, 
winning  numbers  to  Christ,  including  his  mother  and  other  rel- 
atives in  Malaga ;  but  on  the  7th  Oct.,  1860,  he  was  arrest- 
ed and  imprisoned  at  Barcelona,  a  letter  to  him  having  been 
found  on  the  person  ot  Jose  Alhama  at  Granada,  suggesting 
the  propriety  ot  a  petition  to  the  Cortes  for  freedom  ot  worship. 
About  this  time  between  40  and  50  persons  were  also  arrested  at 
Seville,  Granada,  <fec.,  for  meeting  to  read  the  Bible  and  wor- 
ship God.  A  few  days  after  the  arrest  of  Matamoros,  the  au- 
thorities came  to  the  prison,  and  the  judge  demanded  of  him, 
"  Do  you  profess  the  Catholic,  Apostolic,  Roman  religion  ? " 
Matamoros  answered: 


RELATION  TO   CIVIL  AND  RELIGIOUS   LIBERTY.  651 

"  My  religion  is  that  of  Jesus  Christ ;  my  rule  of  faith  is  the  word 
of  God,  or  the  Holy  Bible,  without  one  word  more  or  less :  such  is 
the  hasis  of  my  belief.  .  .  The  Catholic,  Apostolic,  Roman  church 
not  being  based  on  these  principles,  I  do  not  believe  in  her  dogmas, 
and  still  less  do  I  obey  her  in  her  practices." 

To  the  question  of  the  judge, "  Are  you  aware  what  you  are 
saying  ?  "  he  answers  plainly  and  boldly : 

"  Yes,  sir,  and  I  will  not  retract :  I  have  put  my  hand  to  the  plow, 
and  I  will  not  withdraw  it." 

His  reply  astonished  the  members  of  the  tribunal,  who  had 
not  heard  the  like  for  many  years.  But  he  languished  in 
prison  till  1863  before  he  was  brought  to  trial.  Then,  all 
attempts  to  fasten  upon  him  and  his  companions  any  political 
offense  having  utterly  failed,  he  was  sentenced  for  his  heresy 
to  11  years'  hard  labor  in  the  galleys.  Most  of  his  compan- 
ions had  been  released  after  a  long  imprisonment,  but  Alhama 
and  a  few  others  were  likewise  condemned  to  the  galleys.  But 
this  was  not  the  end  of  the  matter.  Europe  was  roused  in 
sympathy  with  the  sufferers  and  in  condemnation  of  the  out- 
rage on  freedom.  The  ambassadors  of  Prussia,  France,  and 
other  nations  were  charged  to  use  their  good  offices  for  the 
relief  of  the  victims  of  oppression.  Special  committees  of 
influential  men  were  sent  simultaneously  from  each  nation  to 
plead  their  cause  at  Madrid,  and  the  Evangelical  Alliance  be- 
sought all  Christians  to  pray  for  God's  blessing  on  these  efforts. 
Jews  and  liberal  Catholics  united  with  Protestants  in  petitions 
to  the  queen.  30,000  French  ladies  begged  her  not  thus  to 
disgrace  the  Christian  name  in  the  19th  century.  The  press 
of  England,  France,  Belgium,  Switzerland,  and  Germany 
teemed  with  denunciations  of  Isabella's  intolerance.  Public 
opinion  was  everywhere  arrayed  against  her.  Before  the  dep- 
uties were  presented  at  Madrid  in  1863,  we  are  told  that  the 
sentence  was  commuted  to  banishment  from  Spain.  But  the 
health  of  Matamoros  was  broken  down  by  his  sufferings,  and 
he  died  a  Christian's  death  at  Lausanne  in  Switzerland,  July 


652  BELATION   TO    CIVIL  AND  RELIGIOUS   LIBERTY. 

31, 1866.  The  legal  penalty  of  professing  any  other  than  the 
Roman  Catholic  religion  continued  to  be  death  till  the  revolu- 
tion of  1868  broke  out  and  Isabella  was  banished  from  the 
country.  Then  religious  as  well  as  civil  liberty  was  estab- 
lished in  Spain,  though  the  pope  forbade  the  Spanish  bishops 
to  take  oath  under  the  new  constitution,  and  the  Roman  Cath- 
olic priesthood  has  vigorously  opposed  the  liberal  changes  in 
the  government  and  laws.  The  first  public  Protestant  relig- 
ious service  in  Madrid  was  held  January  24, 1869. 

Portugal  has  likewise  been  exclusively  and  intolerantly  Ro- 
man Catholic  (see  Chs.  X.-XIL).  By  a  royal  decree  of  Dec. 
10,  1852,  whoever  offends  in  respect  to  the  Roman  Catholic 
religion  (by  other  public  worship,  or  by  any  public  word  or 
act  in  opposition  to  it)  must  be  imprisoned  from  1  to  3  years 
and  heavily  fined,  and  any  Portuguese  thus  offending  must  lose 
all  political  rights,  including  honors  and  the  right  to  teach  or 
to  be  a  witness,  executor,  guardian,  or  member  of  any  family 
council ;  but  it  was  reported  in  1870  that  the  baptism  of  a 
Protestant  child  had  recently  been  permitted  for  the  first  time, 
and  that  the  Protestant  chapel  at  Oporto,  closed  for  some  time 
on  account  of  the  prosecution  of  the  pastor,  had  been  reopened. 

Austria  has  been  some  of  the  time  the  leading  Catholic 
power  of  Europe,  and  under  its  absolute  despotism  freedom 
has  been  everywhere  repressed.  In  1855,  a  concordat  (= 
agreement)  between  pope  Pius  IX.  and  the  Austrian  emperor 
was  made,  by  which  all  the  decrees  and  ordinances  of  the  pope 
were  made  binding  in  Austria,  without  needing  any  previous 
sanction  by  the  government ;  and  the  Roman  Catholic  bishops 
were  empowered  to  exercise  full  control  over  the  public  schools, 
to  prohibit  all  books  judged  by  them  to  be  injurious  to  the  in- 
terests of  morality  or  of  the  church,  to  punish  Roman  Cath- 
olic clergymen  and  laymen  for  violating  the  ordinances  of  the 
church,  and  to  require  the  assistance  of  the  secular  authority 
for  the  infliction  of  these  punishments.  For  a  tune  the  people 
of  Austria  groaned  under  this  concordat,  and  Austrian  despot- 
ism became  a  synonym  for  the  most  intolerable  oppression ; 


RELATION  TO  CIVIL  AND   RELIGIOUS  LIBERTY.  653 

but  within  the  last  10  years  a  great  change  has  taken  place, 
especially  since  the  Austrians  were  defeated  by  the  Prussians 
at  the  battle  of  Sadowa  in  1866.  In  spite  of  the  utmost 
efforts  of  the  Roman  Catholic  bishops  and  priests  the  concordat 
was  abrogated  in  1867  ;  and  the  chain  of  despotism  has  now 
been  broken  completely.  The  passport-system  has  been  abol- 
ished ;  the  validity  of  civil  marriage  has  been  affirmed ;  the 
liberty  of  the  press  am},  of  worship  and  of  education  and  of 
burial  in  cemeteries  has  been  conceded ;  Bibles  and  religious 
literature  may  be  circulated  without  restraint ;  and  the  whole 
Austrian  empire  has  been  waked  up  by  its  newly-acquired 
freedom  to  unwonted  activity  and  enterprise  and  prosperity. 
The  pope  issued  his  allocution  June  22,  1868,  condemning 
"  those  abominable  laws  sanctioned  by  the  Austrian  govern- 
ment," which  establish  "  free  liberty  for  all  opinions,  liberty 
of  the  press,"  <fcc. — "  laws  which  are  in  flagrant  contradiction 
with  the  doctrines  of  the  Catholic  religion,  with  our  power," 
&c.,  and  saying  expressly :  "  In  virtue  of  this  same  authority 
which  appertains  to  us,  we  declare  those  decrees  null  and 
powerless  in  themselves  and  in  their  effect  both  as  regards 
the  present  and  the  future." 

Said  Castelar  the  eloquent  liberal  orator  in  the  Spanish 
Cortes  of  1869, 

"  There  is  not  a  single  progressive  principle  which  has  not  been 
cursed  by  the  Catholic  church.  This  is  true  of  England  and  Ger- 
many, as  well  as  of  Catholic  countries.  The  church  cursed  the  French 
revolution,  the  Belgian  constitution,  and  the  Italian  independence; 
nevertheless,  all  these  principles  have  unrolled  themselves  in  spite  of 
it.  Not  a  constitution  has  been  born,  not  a  single  progress  made,  not 
a  solitary  reform  effected,  which  has  not  been  under  the  terrible  anath- 
emas of  the  Church." 

Turn  now  to  the  New  World,  and  look  at  the  state  of  things 
in  New  Granada.  Settled  by  Spaniards,  and  long  subject  to 
Spain,  its  institutions  were  of  course  like  those  of  the  mother 
country.  The  Inquisition,  especially  at  Carthagena  (see  Chap. 
XI.),  was  a  formidable  antagonist  to  all  freedom.  But  in 


654  RELATION  TO    CIVIL  AND  RELIGIOUS  LIBERTY. 

1810  New  Granada  threw  off  the  Spanish  yoke  and  became  in- 
dependent. Subsequently  it  became  a  part  of  the  republic  of 
Colombia  ;  but  in  1832  New  Granada  became  again  an  indepen- 
dent republic  by  itself.  Its  laws  passed  in  1851,  expelling  the 
Jesuits,  protecting  monks  and  nuns  who  abandoned  a  monas- 
tic life,  giving  the  appointment  of  parish  priests  and  the  regu- 
lation of  their  salaries  to  the  people  of  each  parish,  abolishing 
the  ecclesiastical  court,  and  curtailing  ecclesiastical  revenues, 
and  its  new  constitution  establishing  freedom  in  education  and 
religion,  called  forth  an  allocution  from  Pope  Pius  IX.,  Sept. 
27,  1852,  in  which  he  set  forth  the  grievances  of  the  Roman 
Catholic  church  in  that  republic,  and  did  "  censure,  condemn, 
and  declare  utterly  null  and  void  all  the  aforesaid  decrees,"  and 
admonished  "  all  those  by  whose  instrumentality  and  orders 
they  were  put  forth,  that  they  seriously  consider  the  penalties 
and  censures  which  have  been  constituted  by  the  apostolical 
constitutions  and  the  sacred  canons  of  councils  against  those 
who  violate  and  profane  sacred  persons  and  things  and  the  eccle- 
siastical power,  and  who  usurp  the  rights  of  this  apostolic  See." 
But,  in  spite  of  the  open  opposition  of  the  pope  and  the  Jesuits 
and  a  portion  of  the  Roman  Catholic  priesthood  and  others, 
the  union  of  church  and  state  was  terminated,  and  civil  and  re- 
ligious liberty  was  established  in  that  country  (now  called  the 
United  States  of  Colombia)  as  in  our  own. 

Everywhere  in  South  America  the  influence  of  the  Roman 
Catholic  church  has  been  in  opposition  to  civil  and  religious 
liberty ;  and,  though  Colombia  has  taken  more  advanced  ground 
in  respect  to  liberty  than  has  been  taken  either  by  her  sister 
republics  or  by  the  empire  of  Brazil,  still  in  most  South  Amer- 
ican countries  toleration  of  other  religions  has  been  secured. 
The  new  constitution  of  Peru,  however,  which  was  proclaimed  in 
1867,  allowed  the  exercise  of  worship  to  the  Roman  Catholic  re- 
ligion only.  The  concordat  between  the  republic  of  Ecuador  and 
the  Pope,  which  was  concluded  in  1863,  established  Roman 
Catholicism  as  the  religion  of  the  state  ;  prohibited  the  practice 
of  any  other  mode  of  worship ;  confiscated  every  book  forbid- 


BELATION  TO   CIVIL   AND  RELIGIOUS   LIBERTY.  655 

den  by  a  bishop;  pledged  to  the  bishops  the  aid  of  the  govern- 
ment in  putting  down  every  one  who  might  attempt  to  lead  the 
faithful  into  the  paths  of  error  ;  exempted  ecclesiastics  from  be- 
ing tried  for  offenses,  except  before  an  ecclesiastical  court ;  and 
provided  that  no  criminal  could  be  seized  in  a  church  or  a  clois- 
ter without  the  express  consent  of  the  church-authorities.  In 
South  America,  as  elsewhere,  ignorance  (see  Chap.  XXV.)  is 
the  mother  of  superstition  and  bigotry,  and  the  bosom  friend 
of  oppression  and  tyranny.  The  Bible-burnings  in  Chili  and 
Brazil  are  specimens  of  the  intolerance  which  hates  and  de- 
stroys whatever  interferes  with  the  undivided  and  absolute  sway 
of  the  Roman  Catholic  church  (see  Chap.  XIII.) . 

Mexico  was,  like  the  other  Spanish  colonies  in  America,  ex- 
clusively and  intolerantly  Roman  Catholic  for  300  years.  The 
church  had  the  first  place  in  wealth  and  power ;  and  the  Inqui- 
sition kept  an  ignorant  and  superstitious  people  in  complete 
subservience  to  the  Roman  Catholic  hierarchy.  Said  the  abbe 
Domenech  (historian  of  Maximilian's  expedition)  in  1867 ; 

"  Mexico,  under  Spanish  rule,  was  eminently  a  monastic  state.  Not 
only  three-fifths  of  the  cities  were  occupied  with  convents  and  church- 
es, but  there  were  convents  which  occupied  a  large  part  of  the  city." 

In  1821  Mexico  became  independent  of  Spain ;  but  a  long 
and  terrible  struggle  ensued  between  the  progressive  or  "liberal" 
party  on  one  side  and  the  "  conservative"  or  monarchical  or 
church  party  on  the  other.  The  former,  throwing  off  an  op- 
pressive despotism  and  contending  at  first  only  for  civil  liberty 
and  progress,  became  gradually  more  enlightened  and  were 
thus  led  to  adopt  religious  liberty  as  a  fundamental  principle. 
The  Roman  Catholic  priesthood  on  the  other  hand  united  with 
the  rich  aristocrats  who  favored  a  monarchy,  and  they  together 
opposed  all  enlightenment  of  the  masses,  and  all  increase  of  pop- 
ular liberty.  In  1833,  under  the  presidency  of  Gen.  Santa  An- 
na, the  Mexican  Congress  abrogated  the  pope's  supremacy  over 
the  Mexican  church,  suppressed  the  convents,  and  abolished 
the  compulsory  payment  of  tithes  to  the  priests.  Insurrec- 


656  RELATION  TO   CIVIL  AND  RELIGIOUS  LIBERTY. 

tions,  revolutions,  and  wars  now  followed  one  another  in  quick 
succession.  In  1856,  under  the  presidency  of  Comonfort,  de- 
crees were  issued  confiscating  the  immense  property  of  the 
Roman  Catholic  church  not  used  for  worship,  and  forbidding 
its  clergy  to  hold  real  estate.  In  1857  the  Mexican  Congress 
promulgated  a  new  liberal  constitution,  modeled  after  that  of 
our  own  country,  and  establishing  as  fundamental  rights  free- 
dom of  the  body  and  of  the  soul,  of  opinion  and  worship,  of  ed- 
cation  and  the  press.  Various  laws  for  reform  followed,  and 
were  opposed  by  excommunications  of  the  liberals  and  by  civil 
war.  Comonfort  resigned ;  Gen.  Zuloaga  was  made  president 
by  the  conservatives,  though  the  constitution  provided  that  the 
chief  justice  of  the  supreme  court  (who  was  Benito  Juarez,  alib- 
eral)  should  succeed  to  the  vacant  presidency.  Zuloaga  defeat- 
ed Juarez,  and  was  in  turn  deposed  by  Gen.  Robles,  who  at- 
tempted in  vain  to  unite  the  two  parties.  Gen.  Miramon  then 
became  chief  of  the  conservatives,  but  was  compelled  to  flee 
from  the  country  in  1860  with  the  archbishop  of  Mexico,  bish- 
ops, and  other  leaders  of  his  party.  Miramon  had  previously 
been  for  a  time  master  of  the  city  of  Mexico,  and,  in  order  to 
obtain  a  loan  of  $200,000,  had  issued  bonds  to  the  amount  of 
$15,000,000,  which  were  largely  held  in  France,  and  thus  be- 
came the  occasion  of  French  intervention,  ostensibly  to  secure 
the  payment  of  them,  but  really  to  aid  the  Church  party 
in  establishing  a  monarchy  and  regaining  what  they  had  lost. 
Maximilian  Joseph,  archduke  of  Austria,  having  been  pro- 
claimed emperor  by  the  Church  party  with  the  archbishop  of 
Mexico  at  their  head,  accepted  the  position  and  went  to  Mexi- 
co, where  after  a  four  years'  struggle  his  French  and  Mexican 
supporters  were  defeated.  Maximilian  was  executed  June  19, 
1867  ;  Juarez  and  the  liberals  were  successful ;  and  civil  and  re- 
ligious liberty  appear  now  to  be  firmly  established.  Protest- 
antism and  the  Bible  are  reputed  to  be  firmly  rooted  in  North- 
ern Mexico,  and  more  than  50  evangelical  "  congregations"  ex- 
ist in  the  capital  and  the  region  around  it. 

The  great  island  of  Cuba,  which  lies   so  near  to  our  own 


RELATION  TO   CIVIL  AND   RELIGIOUS  LIBERTY.  657 

shores,  has  been  like  Spain  itself  in  religion  and  in  intolerance, 
with  the  additional  disadvantage  of  having  £  of  its  population 
in  a  state  of  personal  slavery.  The  following  authentic  story  is 
illustrative  and  suggestive.  A  few  years  ago  the  wife  of  an 
American  Protestant  died  at  a  plantation  in  Matanzas  :  her  be- 
reaved husband,  loth  to  commit  the  precious  remains,  like  those 
of  a  dog,  to  the  festering  mass  of  corruption  in  the  burying- 
ground,  and  finding  that  the  charges  by  the  bishop  and  other 
officials  for  the  removal  of  the  remains  out  of  the  country  would 
amount  to  81500  or  $2000,  and  even  more,  if  more  could  be 
forced  from  him,  determined  to  run  the  risk  of  taking  it  away 
without  authority.  The  penalty  for  this  was  a  fine  of  $5000  and 
imprisonment  for  5  years  at  the  option  of  the  Church ;  moreover, 
if  the  remains  were  found  in  any  vessel,  that  vessel  might  be 
confiscated  by  sentence  of  the  ecclesiastical  court.  The  pen- 
alty for  burying  anywhere,  except  in  the  disgusting  burying- 
ground,  was  a  fine  of  $2000.  The  husband,  however,  proceed- 
ed to  fulfill  his  wife's  dying  request  not  to  bury  her  there.  He 
obtained  a  metallic  coffin,  put  it  in  a  box,  nailed  it  up  himself, 
and  with  the  help  of  some  negroes  whom  he  bribed,  hid  it  in  a 
grave  privately  dug  in  a  thicket.  About  6  weeks  after  her 
death,  he  succeeded  in  finding  an  old  acquaintance,  who  was  wil- 
ling to  take  the  box,  if  it  was  put  on  board  his  vessel  and  his 
owners  were  guaranteed  against  loss.  On  a  dark  and  stormy 
night,  therefore,  the  husband  and  2  hired  boatmen  took  their 
precious  freight  in  a  row-boat  about  midnight ;  passed  down  the 
river  and  bay  through  the  surf  and  the  heavy  sea,  without  being 
observed  from  the  forts  or  the  guard-boat ;  and,  when  it  was  al- 
most daylight,  reached  the  vessel,  where  the  box  was  soon  placed 
under  the  hatches.  The  bereaved  husband  made  his  way  back  to 
the  plantation  ;  and  when  the  storm  ceased,  3  days  afterward, 
the  vessel  sailed.  But  the  church-authorities  had  heard  of  the 
metallic  coffin,  and  sought  earnestly,  though  in  vain,  to  discov- 
er the  use  made  of  it.  After  waiting  another  week,  the  mourn- 
er, who  had  thus  far  been  mercifully  preserved,  took  passage 
with  his  little  daughter  for  his  own  land  of  liberty,  saying, as  he 
43 


658  RELATION  TO   CIVIL   AND  RELIGIOUS  LIBERTY. 

left  the  beautiful  island  where  intolerance  reigned,  "  How  hide- 
ous is  tyranny  under  the  garb  of  false  religion ! " 

In  Canada  the  Roman  Catholic  hierarchy  have  excommuni- 
cated legislators  who  dared  to  vote  in  opposition  to  their  de- 
mands (see  Chs.  XVIII.  &  XXIII.)  ;  they  have  threatened  to 
excommunicate  the  members  of  the  Montreal  Institute,  if  they 
did  not  exclude  from  their  library  every  volume  objectionable 
to  the  priests  and  from  their  news-room  every  anti-clerical 
newspaper ;  and  when  about  the  beginning  of  1870  one  of  the 
members  named  Guibord  died,  the  priests  refused  him  burial 
except  in  a  lot  set  apart  for  suicides  and  heretics.  Colpor- 
teurs, engaged  in  circulating  Bibles  and  religious  books  and 
tracts,  have  often  been  lawlessly  beaten  by  Roman  Catholics ; 
an  Irish  Catholic  mob  attacked  and  broke  up  a  public  meeting 
in  Quebec  in  1853,  while  Gavazzi  was  lecturing  on  Romanism ; 
and  the  same  thing  was  unsuccessfully  attempted  at  Montreal 
two  nights  afterward,  but  defeated  by  the  police  and  military 
who  killed  10  or  12  assailants  and  others. 

Like  opposition  to  civil  and  religious  liberty  has  been  man- 
ifested in  our  own  country.  An  orderly  open-air  religious  meet- 
ing, held  for  several  Sunday  afternoons  in  Tompkins  square, 
New  York,  under  the  auspices  of  the  N.  Y.  Young  Men's 
Christian  Association  in  1868,  was  stopped  through  Roman 
Catholic  influence  by  order  of  the  acting  president  of  the  Com- 
mon Council,  the  order  being  afterwards  countermanded  by 
Mayor  (now  Governor)  Hoffman,  and  the  countermand  revoked 
the  next  day.  Protestant  lecturers  on  the  confessional  and 
other  Roman  Catholic  peculiarities  have  frequently  been  inter- 
rupted, insulted,  and  maltreated  by  Roman  Catholics.  Miss 
Edith  O'Gorman,  the  escaped  nun  (see  Chap.  VIII.),  lectured 
in  the  Methodist  church  at  Madison,  N.  J.,  on  the  evenings  of 
April  14  and  15, 1869,  on  "  Convent  Life"  and  the  "  Romish 
Priesthood."  The  first  lecture  was  frequently  interrupted  and 
otherwise  disturbed  by  Roman  Catholics ;  the  second  lecture 
was  disturbed  by  a  noisy  mob  outside,  and  was  followed  by  a 
rush  of  the  mob  at  her  with  yells  and  abusive  language  and  a 


RELATION   TO    CIVIL   A.ND  EELIGIOUS  LIBERTY.  659 

pistol-shot,  which,  however,  missed  its  aim,  the  ball  passing 
over  her  head.  The  mob  afterwards  surrounded  the  house 
where  she  was,  threw  stones,  used  abusive  language,  and 
did  not  disperse  till  midnight ;  but  she  was  protected  by  a 
strong  guard  of  citizens,  with  some  constables  and  nearly  all 
the  students  of  the  Drew  (Methodist)  Theological  Seminary. 
Says  Miss  0' Gorman  in  her  book  : 

"...  The  responsible  heads  of  the  Roman  Catholic  church  made 
every  effort  to  free  the  rioters,  and  the  result  was  that  through  Cath- 
olic influence  the  would-be  assassin  was  not  convicted,  though  there 
were  witnesses  who  could  swear  to  his  identity,  and  when  the  witnesses 
were  called,  the  Grand  Jury  refused  to  hear  them,  and  the  rioters  were 
set  free  without  even  a  fine  or  reprimand.  .  .  ." 

But  the  Roman  Catholics  of  Madison  and  its  neighborhood 
are  not  the  only  offenders  against  order  and  liberty.  Inter- 
ruptions and  rumors  of  intended  assault  and  of  assassination 
have  attended  Miss  0' Gorman's  lecturing  elsewhere  ;  though 
Rev.  I.  T.  Hecker  and  other  Roman  Catholics  may  lecture 
freely  without  any  disturbance  from  Protestants.  Rev.  Mr. 
White  of  Jacksonville,  111.,  it  is  reported,  attempted  to  lecture 
at  Columbus,  0.,  in  February,  1870,  on  the  "  Secrets  of  the 
Confessional,"  when  an  Irish  mob  assaulted  him  with  brick- 
bats, and  the  police  rescued  him  with  difficulty. 

Protestants  charge  these  and  other  similar  infringements  of 
liberty,  which  are  certainly  discountenanced  by  many  respecta- 
ble Roman  Catholics,  upon  the  Roman  Catholic  system.  This 
system  in  their  view  is  unchangeably  opposed  to  both  civil  and  re- 
ligious liberty ;  and  the  liberal  principles  and  practice  of  many 
sincere  Roman  Catholics  do  not  disprove  this  opposition. 
The  principles  of  the  Roman  Catholic  church  are  intolerant, 
and  do  not  change.  Said  Rev.  Leonard  Bacon,  D.  D.,  at  the 
anniversary  of  the  American  and  Foreign  Christian  Union  in 
1853: 

"...  That  Church  of  Rome  is  founded  on  a  rock  indeed,  not  that 


660  RELATION  TO   CIVIL  AND  RELIGIOUS  LIBERTY. 

on  which  Christ  has  founded  his  Church ;  but  the  rock  on  which  that 
Church  is  founded  is  the  denial  of  religious  liberty.  I  will  tell  you 
where  you  will  find  the  true  exponent  of  Romanism.  Wherever  you 
can  get  a  mob  of  Irishmen  to  break  up  a  Sunday-school  and  assail  the 
children  in  the  streets,  there  is  the  infallible,  the  immutable  doctrine  of 
the  Church  of  Rome,  the  application  of  physical  force  as  pertaining  to 
religion.  Dr.  Kalley  had  an  opportunity  to  see  it  in  the  island  of 
Madeira  [see  Ch.  XII.].  There  not  only  the  Church  but  the  govern- 
ment was  Catholic,  and  the  people  were  '  Catholic,'  and  even  the  pow- 
er of  the  British  government,  of  which  he  was  a  subject,  could  not 
have  protected  him,  but  for  his  concealment.  That  is  the  immutability 
of  the  Church  of  Rome,  and  it  is  in  relation  to  this  very  point  that 
we  are  to  maintain  our  conflict  in  this  country.  ..." 

The  Protestant  may  present  his  argument  in  respect  to  the 
subject  of  the  present  chapter  thus :  The  Roman  Catholic  church 
is  organized  as  an  absolute  and  self-perpetuating  monarchy 
(see  Chapter  II.)  ;  the  pope,  who  is  declared  to  be  the  su- 
preme and  infallible  head  of  the  church,  is  chosen  by  the  car- 
dinals, whom  his  predecessors  have  appointed,  according  to 
their  own  will  and  from  their  own  number  (see  Chs.  III.  and 
V.)  ;  every  bishop  of  the  church  throughout  the  world  is  ap- 
pointed by  the  pope  with  or  against  the  advice  of  other  bish- 
ops, and  takes  an  oath  of  obedience  to  the  pope,  and  every 
priest  is  dependent  on  his  bishop  for  place  and  support,  and  is 
pledged  to  obey  the  bishop  (see  Chs.  VII.  and  XXL)  ;  the 
religious  orders  and  congregations  are  so  many  trained  and 
disciplined  subordinates,  solemnly  bound  to  obey  the  pope  and 
the  hierarchy  under  him  (see  Chap.  VIII.)  ;  the  right  of 
private  judgment  is  abjured  by  all  these  and  condemned  by 
the  church  (see  Chap.  XXII.)  ;  through  confession  and  pen- 
ance and  absolution  and  excommunication  and  indulgence  the 
priests,  and  through  them  their  supreme  head,  have  access  to 
every  Roman  Catholic  heart  and  control  over  every  Roman  Cath- 
olic conscience  (see  Chs.  XVII.-XIX.)  ;  persecution  and  the 
inquisition  have  been  used  to  enforce  their  decrees,  and  may 
be  so  used  again,  if  it  seem  best  to  the  pope  and  those  whose 


RELATION   TO   CIVIL  AND   RELIGIOUS  LIBERTY.  661 

advice  he  asks  or  takes  (see  Chs.  XI.  and  XII.)  ;  the  declared 
sentiments  of  the  pope  and  of  the  leaders  of  opinion  in  the 
Roman  Catholic  church,  as  given  in  this  chapter,  are  unfavor- 
able to  Protestant  notions  of  civil  and  religious  liberty  ;  and, 
whatever  individual  Roman  Catholics  have  done  or  may  do 
for  the  defense  or  promotion  of  such  liberty,  it  is  still  a  fact 
that  the  tendency  of  the  Roman  Catholic  system,  the  authority 
of  those  who  wield  the  power  in  and  by  the  church,  and  the 
actual  influence  of  the  church  as  an  organized  whole,  have 
been  decidedly  and  positively  favorable  to  despotism  in  church 
and  state,  and  unfavorable  to  freedom. 


CHAPTER   XXVHI. 

POLITICAL  AND  SOCIAL  POWER  OP  THE  BOMAN  CATHOLIC   CHURCH. 

THE  simple  fact  that  the  adherents  of  the  Roman  Catholic 
church  in  this  and  other  countries  are  so  numerous,  gives  to 
that  church  great  power  in  the  world.  Wherever  Roman 
Catholics  are  increasing  both  in  number  and  efficiency,  there, 
of  course,  the  power  of  that  church  is  increasing ;  wherever 
they  are  increasing  in  number  only,  provided  there  is  no  de- 
crease in  the  amount  of  zeal  and  activity,  they  may  also  be 
gaining  in  real  power. 

That  a  large  part  of  the  population  of  the  United  States 
consists  of  Roman  Catholics,  admits  of  no  doubt.  But  this 
number  is  variously  stated.*  "  The  Catholic  World  "  in  Dec., 
1870,  speaks  repeatedly  of  the  "  6,000,000  or  7,000,000  Cath- 
olics of  the  United  States."  The  returns  of  population  from 
the  various  archdioceses  (marked  "A."),  dioceses  ("  D."), 
and  vicariates  apostolic  ("  V.  A."),  are  given  as  follows  in 
Sadliers'  Catholic  Directory  for  1870  and  1871 : 

1870.  1871. 

i    Baltimore         A.,  —  — 

139,000  139,000 


Cincinnati 
New  York 
New  Orleans 
Oregon  City 
San  Francisco 
St.  Louis 


about  116,000 


*  For  statistics  of  the  Roman  Catholic  bishops  and  other  clergy,  see  Chapter 
VII.  Since  that  chapter,  however,  was  put  in  type,  another  diocese  (Plattsburg, 
taken  from  Albany)  is  reported  in  the  State  of  New  York.  The  statistics  of 
monks,  nuns,  &c.,  are  given  in  Chapter  VIII. 


POWER  OP  THE   ROMAN  CATHOLIC   CHURCH. 


663 


Albany  D., 

Alton  " 

Boston 

Springfield 

Brooklyn 

Buffalo 

Burlington 

Charleston 

Chicago 

Cleveland 

Columbus 

Covington 

Detroit 

Dubuque 

Erie 

Fort  Wayne 

Galveston 

Grass  Valley 

Green  Bay 

Harrisburg 

Hartford 

La  Crosse 

Little  Rock 

Louisville        " 

Marquette  and  Sanlt  St.  Marie  D., 

Milwaukee    D., 

Mobile 

Monterey  and  Los  Angeles  D., 

Nashville       D., 

Natchez  " 

Natchitoches  " 

Nesqualy         " 

Newark  " 

Philadelphia  " 

Pittsburg        " 

Portland         " 

Richmond      " 

Rochester       " 

Santa  F6        "  about 

Savannah       " 

Scranton        " 

St.  Joseph      ' 

St.  Paul         < 

Vincennes       ' 


1870. 

over  230,000 
about  83,000 


350,000 


about  34,000 

estimated  400,000 
100,000 
60,000 
about  20,000 
at  least  150,000 

about  40,000 
46,000 
about  15,000  [1] 

"    14,000 
at  least  50,000 
25,000 
200,000 


1871. 

over  250,000 
about  85,000 
(  "  250,000 


about  34,000 


about  2,000 
"  100,000 
22,000 
155,000 
11,000 
30,000 


about  24,000 
"   10,000 

about  220,000 
"   118,01)0 
60,000 
about   17,000 


103,000 
20,000 


Wheeling 


about    85,000 
between  75,000  and  80,000 
about    15,000 


100,000 
60,000 

about  30,000 
at  least  150,000 

about  40,000 
50,000 

about  150,000 
"  14,000 

between  50,000  and  55,000    : 
25,000   ' 
200,000 

about  2,000 
"  100,000 
"  20,000 

about  14,000 
"  30,000  • 


about    24,000 
"         8,000 

about    225,000 
"        150,000 

about    17,000 

about  103,000 
"       20,000 


about    85,000 

between  75,000  and  80,000 

about   20,000 


664      POWER  OP  THE  ROMAN  CATHOLIC  CHURCH. 

1870.  1871. 

Wilmington  D.,  —  — 

Colorado  and  Utah  V.  A.,  about  12,000  about    12,500 

Florida  V.  A.  (=  St.  Augustine  D.), 
Idaho  V.  A 

Kansas  "  —  — 

Nebraska        " 
North  Carolina  V.  A.,  about    1,200  about    1,300 

The  returns  from  36  out  of  58  archdioceses,  dioceses,  <fec., 
in  the  Directory  for  1870  foot  up  3,040,700  ;  and  the  returns 
from  34  out  of  59  archdioceses,  <fec.,  in  the  Directory  for  1871 
foot  up  2,654,800.  If  now  we  add  715,000  to  the  returns  for 
1871  from  those  of  1870  for  the  4  dioceses  of  Springfield, 
Chicago,  Milwaukee,  and  Portland,  we  have  3,369,800  for  38 
out  of  59  archdioceses,  <fec. ;  and  if  we  fill  out  the  other  21 
blanks  proportionately,  we  make  the  number  of  Roman  Cath- 
olics in  the  United  States  as  indicated  by  these  official  returns 
to  be  about  5,232,000. 

In  "  The  Catholic  World  "  for  April,  1865,  appeared  the 
estimate  for  1860  of  M.  Rameur,  originally  published  in  a 
French  periodical  (Le  Correspondent).  M.  Rameur  multiplied 
the  number  of  Roman  Catholic  priests  by  2,000,  and  thus  ob- 
tained as  his  result  a  Roman  Catholic  population  in  this  coun- 
try of  4,400,000.  A  similar  process  would  give  8,000,000 
now,  1,000,000  or  2,000,000  more  than  the  present  estimate 
of  "  The  Catholic  World."  New  York  State  was  then  cred- 
ited with  800,000  ;  Pennsylvania  with  550,000  (4  of  its  5  dio- 
ceses reported  403,000  in  the  Catholic  Directory  for  1870,  and 
440,000  in  that  for  1871)  ;  Ohio  with  400,000  (101,000  more 
than  its  3  dioceses  now  report)  ;  Indiana  with  140,000  (10,- 
000  or  15,000  more  than  its  2  dioceses  now  report)  ;  Ken- 
tucky with  150,000  (20,000  more  than  its  2  dioceses  now  re- 
port). On  the  other  hand  Connecticut  and  Rhode  Island 
were  credited  then  with  100,000,  but  now  with  200,000  ;  Mas- 
sachusetts then  with  160,000,  now  with  350,000  or  more; 
Maine  and  New  Hampshire  then  with  52,000,  now  with  60,000  ; 
Vermont  then  with  30,000,  now  with  34,000. 

"The  Catholic  World "  the  next  year  (1866)  published 


POWEB  OF  THE  EOMAN  CATHOLIC  CHURCH.       665 

another  estimate  from  the  Civilta  Cattolica  of  Rome,  making 
the  Roman  Catholic  population  of  the  United  States  to  be 
5,000,000. 

"  The  Catholic  World  "  for  January,  1870,  rates  the  num- 
ber of  Roman  Catholics  in  New  York  City  at  400,000. 

The  following  are  Protestant  estimates  of  the  Roman  Cath- 
olic population  in  the  United  States.  Prof.  A.  J.  Schem  esti- 
mated them  in  1868  at  4,500,000,  and  in  1869  (in  the  Amer- 
ican Year-Book)  at  5,000,000.  "The  New  York  Observer 
Year- Book  and  Almanac"  for  1871  also  estimates  them  at 
5,000,000.  Rev.  Hiram  Mattison,  D.D.,  who  paid  much  atten- 
tion to  this  subject,  calculated  1,000  population  or  550  adults 
on  an  average  to  each  priest,  and  thus  estimated  the  whole 
Roman  Catholic  population  of  the  country  in  1868  at  3,248,- 
000,  or  1,786,400  adults.  "  The  Christian  World  "  for  April, 
1871, says : 

"After  carefully  investigating  the  evidence  from  Roman  Catholic 
sources  of  the  statistics  of  American  Romanism,  we  fully  accord  with 
the  estimate  of  the  best-informed  writers,  which  gives  the  number  of 
about  four  millions  as  the  full  proportion  of  the  Roman  Catholic  pop- 
ulation in  the  United  States." 

It  is  evident  that  the  official  and  unofficial  estimates  by 
Roman  Catholics  of  their  population  in  this  country  are  by  no 
means  exact  and  reliable.  They  are  all  given  in  round  num- 
bers, and  most  of  them  disclaim  any  exactness  by  saying 
"about"  or  "over"  or  "at  least"  or  "  between  "  such  and 
such  numbers  (see  also  Chap.  VIII.).  They  include,  of 
course,  men,  women,  and  children,  as  all  baptized  persons  are 
counted  church-members.  Some  of  the  Protestant  estimates, 
on  the  other  hand,  may  be  too  low.  In  the  utter  uncertainty 
of  the  case,  we  may  regard  the  present  number  of  real  and 
nominal  Roman  Catholics  in  this  country  as  somewhere  be- 
tween 4  and  6  millions. 

The  Roman  Catholic  population  has  certainly  increased 
rapidly  in  the  United  States  since  we  became  a  nation.  They 
were  indeed  the  first  settlers  of  Maryland  (see  Chap.  XXVII.), 


666  POWER  OP  THE  ROMAN   CATHOLIC  CHURCH. 

and  also  of  other  states  (Florida,  Alabama,  Mississippi,  Lou- 
isiana, Texas,  Arkansas,  Missouri,  Illinois,  Indiana,  Michigan, 
California) ,  which  have  been  admitted  into  the  Union  since 
1800.  They  had  however  no  bishop  till  Aug.  15,  1790,  when 
Rev.  John  Carroll  was  consecrated  the  first  bishop  of  Balti- 
more. The  whole  number  of  Roman  Catholics  then  in  the 
United  States  was  estimated  by  Monsieur  E.  Rameur  (article 
translated  and  published  in  the  first  number  of  "  The  Catholic 
World,"  April,  1865)  at  30,000,  of  whom  16,000  were  in 
Maryland,  7,000  or  8,000  in  Pennsylvania,  3,000  at  Detroit 
and  Vincennes,  about  2500  in  Southern  Illinois,  and  1500  in 
other  parts  of  the  country.  In  1793,  the  new  see  of  New  Or- 
leans was  established ;  but  this  was  not  in  the  United  States 
till  about  10  years  later.  In  1808,  3  new  sees  were  estab- 
lished ;  Rev.  Luke  Concanon  (Irish  Dominican)  was  conse- 
crated bishop  of  New  York  the  same  year  ;  and  in  1810  Rev. 
John  B.  Cheverus  (French)  was  consecrated  bishop  of  Boston, 
and  Rev.  Benedict  J.  Flaget  (French)  was  consecrated  bishop 
of  Bardstown,  the  last  see  now  taking  its  name  from  Louis- 
ville. At  that  time  there  were,  according  to  M.  Rameur, 
68  priests  and  about  100,000  Roman  Catholics  in  the  United 
States.  M.  Rameur's  estimates  at  the  dates  mentioned  may 
be  given  and  compared  thus : 

Year.  No.  Catholics.  Whole  Popnlation.  Part  of  the  whole. 

1790,  30,000  3,929,827  1  for  everj  131 

1808,  100,000  6,500,000  1 

1830,  450,000  12,866,020  1 


1840,  960,000  17,069,453  1 

1850,  2,150,000  23,191,876  1 


65 
29 
18 
11 

7 


1860,  4,400,000  31,429,891  1 

The  whole  population  of  the  United  States  in  1870  being 
38,549,534,  and  the  Roman  Catholics  probably  numbering  from 
4  to  6  millions,  they  now  constitute  from  one-tenth  to  one- 
sixth  of  the  inhabitants  of  the  land.  While  the  whole  popu- 
lation has  increased  since  1790  nearly  tenfold,  the  Roman 
Catholics  in  this  country  have  increased  from  130  to  200-fold. 

But  how  has  this  great  increase  taken  place  ?    The  answer. 


POWER  OP  THE  ROM  IN  CATHOLIC  CHURCH.       667 

is,  in  4  different  ways  ;  (1)  immigration,  (2)  annexation,  (3) 
multiplication  of  children,  (4)  conversions  of  Protestants. 

That  immigration  has  been  a  principal  source  of  Roman 
Catholic  increase  in  this  country  might  easily  be  told  'without 
any  citation  of  statistics.  Go  into  almost  any  Roman  Cath- 
olic congregation,  east  of  the  Mississippi,  and  outside  of  Mary- 
land, and  you  find  it  composed  almost  exclusively  of  foreigners 
and  their  children  and  grandchildren.  The  total  number  of 
foreign-born  passengers  who  arrived  at  the  ports  of  the  United 
States  in  51  years,  1820-1870  inclusive,  is  given  as  7,555,015; 
and  from  1783  to  1820  the  N.  Y.  Observer  Year-Book  esti- 
mates the  foreign-born  passengers  at  300,000.  It  is  safe  to 
conclude  that  a  majority  of  these  8,000,000  nearly — say  4£ 
millions  at  least — have  been  Roman  Catholics ;  for  in  20£ 

o 

years  (May,  1847-Dec.,  1867),  when  3£  million  foreigners 
landed  on  our  shores,  there  were  about  a  million  and  a  half 
from  Ireland  (seven-eighths  of  them  being  probably  Roman 
Catholics)  and  nearly  as  many  from  Germany  (£  of  these 
being  probably  Roman  Catholics). 

Annexation  has  been  a  second  source  of  Roman  Catholic 
increase.  All  the  regions  annexed  to  the  United  States — 
Louisiana  (including  the  State  and  the  region  N.  and  N.  W. 
of  it)  in  1803— Florida  in  1820— Texas  in  1846— California,. 
&c.,  in  1848  and  subsequently — were  originally  settled  by 
Spanish  or  French  Roman  Catholics ;  and  hence  the  annex- 
ation of  them  to  the  United  States  considerably  increased  the 
number  of  Roman  Catholics  in  our  country. 

Family-increase,  or  the  multiplication  of  children,  has  also 
favored  the  Roman  Catholic  population  in  the  United  States. 
The  elaborate  article  in  "  The  Catholic  World "  for  April, 
1865,  already  referred  to,  affirms  that  "  Catholic  families  in- 
crease much  faster  than  others."  In  respect  to  this  affirma- 
tion, Dr.  Mattison  says : 

"This  is  undoubtedly  true,  and  for  these  reasons:  (1.)  The  great 
body  of  Roman  Catholics,  men  and  women,  belong  to  the  laboring 
class,  and  as  a  result  of  their  habitual  physical  exercise,  are  more 


668       POWER  OP  THE  BOMAN  CATHOLIC  CHURCH. 

hardy  than  the  average  of  native-born  Americans,  and  decidedly  more 
vigorous  and  healthy  than  the  non-laboring  class.  (2.)  In  the  creed 
of  the  Romanists  abortionism  is  properly  regarded  as  murder,  and 
great  pains  are  taken  to  impress  this  view  upon  their  people.1  .  .  . 
Go  where  you  will,  East  or  "West,  the  same  fact  is  patent — 4  or  5  chil- 
dren to  a  family,  while  non-Catholics  have  but  2  or  3.3  ...  With 
every  Catholic  precinct  or  neighborhood  swarming  with  children,  and 
every  child  baptized  and  held  fast  forever  by  priests  and  parents,  why 
should  not  Romanists  increase  ?  " 

Under  this  head  also  may  be  classed  the  increase  from  the 
children  of  "  mixed  marriages,  which,"  according  to  the  Catho- 
lic "World, "  generally  turn  but  to  the  advantage  of  the  Church, 
especially  in  the  case  of  educated  people  in  the  upper  ranks  of 
society.  Not  only  are  the  children  of  these  marriages  brought 
up  Catholics,  but  almost  always,  as  experience  shows  us,  the 
Protestant  parent  becomes  a  Catholic  also."  To  this  conclu- 
sion Dr.  Mattison  assents,  because  of  the  ante-nuptial  pledge 
to  this  effect  which  is  exacted  (see  Chap.  XIV.),  the  special 
influences  then  exerted  for  the  Protestant's  conversion,  and  his 
indifference  to  religion  which  first  leads  to  such  a  marriage 
and  then  readily  yields  to  prospects  of  pecuniary  or  political 
advancement. 

The  fourth  source  of  Koman  Catholic  increase  in  this  coun- 

1  There  is  no  doubt  that  Roman  Catholic  priests  assiduously  use  both  the  pulpit 
and  the  confessional  to  inculcate  upon  the  married  the  duty  of  having  as  many 
children  as  they  can,  and  array  all  the  terrors  of  penance  and  purgatory  and  hell 
against  those  who  practice  shameful  and  perilous  sins  for  the  purpose  of  prevent- 
ing the  birth  of  living  children. 

8  The  author's  observations  incline  him  to  agree  with  the  conclusions  of  Rev. 
Wm.  B.  Clarke  in  his  "  Report  on  the  Decrease  of  the  Native  Population,"  made 
to  the  General  Association  of  Connecticut  in  1868,  that  "  the  foreign  births  in  New 
England  do  not  exceed  those  among  the  native  population,  the  conditions  being 
made  equal,  in  the  proportion  of  more  than  4  to  3,  and  that  they  more  likely  fall 
quite  below  this  figure  j "  and  that  "  the  probable  average  number  of  children  born 
in  this  day  to  an  American  family  is  not  over  4,"  which  "  suffices  for  little  more 
than  to  preserve  the  existing  population,"  while  in  the  early  times  of  New  England 
the  rate  seems  to  have  been  5  or  possibly  6  in  a  family,  thus  increasing  the  popu- 
lation 24  per  cent,  every  10  years  and  doubling  it  every  33  years. 


POWER  OF  THE  ROMAN  CATHOLIC   CHURCH. 


669 


try  is  by  conversions  of  Protestants.  Roman  Catholics 
claim  numerous  accessions  from  this  source.  Thus  a  writer  in 
"The  Catholic  World  "  for  Dec.,  1866,  affirmed  on  the  author- 
ity of  "reliable  statistics"  that  "  within  the  last  50  years  no 
less  than  41  clergymen  of  the  American  Episcopal  church 
alone  "  have  become  Roman  Catholics,  and  expressed  the 
opinion  that  the  number  of  converts  from  each  of  the  other 
sects  will  "  fall  little  short "  of  this.  And  an  editorial  foot- 
note adds :  "  Judging  from  the  statistics  of  the  past  few  years 
in  the  dioceses  of  New  York,  the  number  of  converts  in  the 
United  States  must  exceed  30,000." 

In  regard  to  this  statement  it  may  be  said,  that  the  number 
of  converts  from  the  Episcopal  clergy  is  probably  correct.  The 
(Protestant  Episcopal)  "  Banner  of  the  Cross  "  published  the 
following  list  of  38  Episcopal  clergymen  in  this  country  who 
became  Roman  Catholics  from  1815  to  1858  inclusive,  with  the 
year  of  each  conversion  and  the  Episcopal  diocese  to  which  the 
convert  belonged,  and  some  remarks.  The  star  denotes  one 
who  became  a  Roman  Catholic  priest : 


No 
1. 
2. 

3. 

4. 

5. 

6. 

7. 

8. 

9. 
10. 
II. 
12. 
13. 
14. 
15. 
16. 
17. 
18. 
19. 


Names.  Tear.    Diocese. 

*Virgil  H.  Barber        1815  N.  Y. 
•Daniel  Barber  "     N.  H. 

•John  Kewley,  M.  D.  1816  N.  Y. 


Geo.  E.  Ironsides 
Calvin  White 
Anneslcy 


1818  N.  Y. 
1820  Ct. 

N.  J. 

1835  Mpi. 
1839  Mass. 
1842  N.  Y. 
1845  Md. 


•Pierce  Connolly 

*  Geo.  F.  Haskins 

*  James  R.  Bayley 

*  Nathl.  A.  Hewit 

Henry  Major  1846     Pa. 

Wm  Henry  Holt         "        Vt. 
•Elgar  P.  Wadhams      "      N.  Y. 
George  Allen  1847     Pa. 

C.  Donald  M'Leod     1849     N.  C. 
•J.  Murray  Forbes,  D.D.  "   N.  Y. 
•Thos.  S.  Preston  "        " 

Jed'h.  Huntington,  M.D,"     S.  C. 
Wm.  J.  Bakewall     1 850  W.  N.  Y. 


No.  Names.  Tear.    Diocese. 

20.  George  L.  Roberts  1850      Ind. 

21.  Gardiner  Jones  "      Ga. 

22.  Ferdinand  E.  White  1851  N.  Y. 

23.  Edward  J.  Ives  "        Ct 

24.  «Wm.  Everett  "      X.  Y. 

25.  Henry  L.  Richards      1852   Ohio. 

26.  Peter  S.  Burchan  "      N.  Y. 

27.  Frederick  W.  Pollard   "      Mass. 

28.  Norman  C.  Stoughton  "     N.  Y. 

29.  L.  S.  Ives,  D.  D.,  LL.  D."  N.  C. 

30.  «Francis  A.  Baker        1853     Md. 

31.  »Dwight  E.  Lyman          "       Pa. 

32.  John  M'Keon  1854     111. 

33.  Homer  Wheaton  1855  N.  Y. 

34.  Benj.  W.  Whicher  "  W.  N.  Y. 

35.  Wm.  Markoe  "        Wis. 

36.  *Geo.  H.  Doane,  M.  D.  "        N.  J. 

37.  Geo.  C.  Foote  1857      Pa. 

38.  J.  Ambler  Weed         1853      Va. 


670      POWER  OP  THE  ROMAN  CATHOLIC  CHURCH. 

Of  these  Nos.  1,  2,  8, 10, 12,  were  originally  Congregation- 
alists ;  Nos.  4,  5,  7, 15,  29,  31,  32,  originally  Presbyterians ; 
Nos.  11,  14,  20,  22,  30,  originally  Methodists ;  and  Nos.  3  and 
5  subsequently  so.  No.  3  was  first  a  Romanist,  then  a  Meth- 
odist, afterwards  rector  of  St.  George's  (P.  E.)  chapel,  N.  Y. 
No.  7  returned  to  the  church  of  England.  No.  9  is  R.  C.  bishop 
of  Newark.  No.  16  was  rector  of  St.  Luke's  (P.  E.)  church, 
N.  Y.,  to  1849 ;  R.  C.  priest  to  1859 ;  Dean  of  (P.  E.)  Gen. 
Theol.  Sem.,  N.  Y.,  1870.  No.  17  was  assistant  of  No.  16  at  St. 
Luke's,  and  is  now  chancellor  of  the  R.  C.  archdiocese  of  New 
York,  and  rector  of  St.  Anne's  church,  New  York  city  (see  Chap. 
XX.).  No.  19  was  originally  an  English  Unitarian,  then  a  Low- 
churchman  ;  has  since  returned  to  the  Episcopal  church.  No. 
29  was  the  Protestant  Episcopal  bishop  of  North  Carolina ;  his 
wife,  daughter  of  bishop  Ilobart  of  N.  Y.,  followed  him  into 
the  R.  C.  Church. 

One  of  the  most  recent  and  noted  converts  from  among  the 
Episcopal  clergy  is  Rev.  James  Kent  Stone,  D.  D.  (son  of  Rev. 
John  S.  Stone,  D.  D.,  and  grandson  of  Chancellor  Kent  of  N. 
Y.),  president  of  Kenyon  College,  Ohio,  in  1867-8,  and  of 
,Hobart  College  at  Geneva,  N.  Y.,  in  1868-9,  who  joined  the 
Roman  Catholic  church,  Dec.  8, 1869,  and  has  since  published 
a  book  entitled  "  The  Invitation  Heeded ;  or,  Reasons  for  a 
Return  to  Catholic  Unity."  Mrs.  Seton,  foundress  of  the  Sis- 
ters of  Charity  in  this  country  (see  Chap.  VIII.) ,  and  a  relative 
of  the  above-mentioned  bishop  Bayley  of  Newark,  was  also  origi- 
nally a  member  of  the  Protestant  Episcopal  Church. 

But  the  number  of  converts  from  the  clergy  of  other  Protes- 
tant denominations  is  certainly  much  exaggerated  in  the  above 
statement.  "  The  Catholic  World,"  for  January,  1870,  men- 
tions, in  its  review  of  Bp.  Bayley's  Early  History  of  the  Catho- 
lic Church  in  New  York,  "  the  conversion  of  the  Rev.  Mr. 
Richards,  sent  from  New  York  as  a  Methodist  preacher  to 
Western  New  York  and  Canada,"  who  "  died  a  few  years  since, 
a  zealous  and  devoted  Sulpician  priest  of  the  seminary  at  Mon- 
treal." ,"The  Catholic  World"  for  April,  1865,  mentions 


POWER  OP  THE   ROMAN   CATHOLIC   CHURCH.  671 

Rev.  John  Thayer,  "  a  rich  Presbyterian  minister  of  Boston," 
as  converted  and  becoming  a  priest  and  an  apostle  in  the  early 
history  of  Roman  Catholicism  in  that  city.  The  newspapers  in 
March,  1870,  reported  that  Rev.  John  H.  Wagner,  formerly 
pastor  of  the  Grace  Reformed  church  in  Pittsburg,  Pa.,  and 
Rev.  "W.  W.  Everts,  D.  D.,  a  Baptist  pastor  in  Chicago,  111.,  had 
joined  the  Roman  Catholic  church.  This  report,  like  others 
that  are  often  circulated,  was  only  partially  true.  Rev.  Dr. 
Everts  remaining  a  staunch  Protestant.  The  cases  of  real 
transition  of  Protestant  clergymen  to  the  Roman  Catholic  church 
are  extremely  rare,  except  among  the  High-church  Episco- 
palians. In  the  New  Englander  for  January,  1867,  Rev.  Leon- 
ard Bacon,  D.  D.,  of  New  Haven,  Ct.,  who  has  been  long  and 
extensively  acquainted  with  Congregational,  Presbyterian,  Bap- 
tist, and  Methodist  ministers  in  the  United  States,  thus  answers 
"  The  Catholic  World  "  in  respect  to  conversions  to  Romanism 
from  among  them : 

"...  From  a  date  as  early  as  the  publication  of  the  Oxford  Traets1 
[1833-41],  we  have  been  observing  the  natural  history  (if  we  have  not 
explored  the  philosophy)  of  clerical  conversion  or  perversion  to  Ro- 
manism. But  in  all  our  memory  we  find  no  instance  of  that  phenomenon 
occurring  in  any  one  of  those  4  great  Protestant  bodies.  We  have 
known  instances  of  young  ministers,  or  candidates  for  the  ministry,  or 
theological  students,  going  over  into  the  Protestant  Episcopal  Church, 
and  then,  after  a  sufficient  course  of  Tractarianism,  passing  on  to  Rome. 
But  all  such  instances  are  among  the  '  41  clergymen  of  the  American 
Episcopal  Church,'  whom  our  philosopher  counts  up  as  converts,  him- 

*  *  The  object  of  the  "  Tracts  for  the  Times,"  originated  at  Oxford,  Eng.,  by  Rev. 
John  H,  Newman,  with  the  cooperation  of  Rev.  R.  H.  Froudc,  Rev.  John  Keble, 
Rev.  Edward  B.  Pusey,  D.  D.,  &c.,  was  to  "unprotestantize  the  Church  of  Eng- 
land," or  to  bring  it  back  to  a  point  where  it  would  not  differ  from  the  Roman  Cath- 
olic church.  Tract  No.  90  by  Mr.  Newman  was  especially  famous,  its  object  being 
to  show  that  one  might  believe  the  decrees  of  the  Council  of  Trent  and  subscribe 
to  the  39  articles  of  the  Church  of  England.  Dr.  Pusey's  connection  with  these 
Tracts  gave  rise  to  the  names  "  Puseyism"  and  "  Puseyites,"  to  indicate  the  sys- 
tem and  the  advocates  of  it.  From  the  special  attention  paid  to  peculiar  rites  and 
ceremonies,  came  the  names  "  Ritualism"  and  "  Ritualists."  Other  distinctive 
names  are  "  Tractarianism,"  the  "  Oxford  movement,"  &c. 


672  POWER  OP  THE   ROMAN   CATHOLIC   CHURCH. 

self  being  evidently  one  of  them  ;  and  certainly  he  cannot  expect  to 
strengthen  his  argument,  or  to  illustrate  his  philosophy  of  conversion,  by 
counting  them  twice.  Dr.  O.  A.  Brownson  cannot  be  named  as  an  ex- 
ception. That  remarkable  man  never  had  any  clerical  standing  or 
title  among  Protestants,  except  as  a  Universalist  preacher.  He,  after 
working  his  way  through  Uuiversalism  into  a  more  avowed  and  consist- 
ent scheme  of  unbelief,  and  finding  in  his  philosophy  no  satisfaction 
for  his  restless  soul,  bowed  at  last  to  the  pretended  infallibility  of  the 
Church  of  Rome,  hoping,  it  would  seem,  to  gain  in  that  way  the  rest 
of  an  assured  belief.  .  .  .  ' 

As  to  the  conversions  from  Protestantism  to  Roman  Cathol- 
icism, Protestants  who  have  had  an  opportunity  of  judging,  be- 
lieve that  they  are  not  as  numerous  as  the  editor  of  "  The 
Catholic  World  "  represents,  and  far  less  numerous  than  the 
conversions  from  Romanism  to  Protestantism.  Dr.  Bacon  in 
1867  supposed  the  numbers  of  those  who  have  gone  into  the 
Roman  Catholic  church  from  without  and  of  those  who  have 
gone  out  of  it  into  Protestantism  or  into  infidelity  or  irreligion 
to  be  in  the  ratio  of  3  to  5  ;  and  the  personal  investigations 
of  the  author  of  this  volume  tend  to  show  that  this  supposition 
is  by  no  means  extravagant.  Dr.  Mattison  in  the  fall  of  1868 
expressed  his  belief  that  the  conversions  from  among  non-Cath- 
olics had  not  amounted  to  1000  a  year  for  the  previous  20 
years.  The  late  Roman  Catholic  bishop  of  Charleston  (John 
England,  D.  D.)  wrote  in  1836  to  the  central  council,  at  Lyons 
in  France,  of  the  Association  for  the  Propagation  of  the  Faith 
(see  Chap.  X.),  giving  certain  estimates  and  conclusions  re- 
specting Roman  Catholic  immigration  to  this  country  and  the 
great  loss  to  the  Church  from  the  defections  of  these  immi- 
grants, and  expressing  himself  thus  in  view  of  his  facts  and 
figures : 

"  If  I  say  upon  the  foregoing  data  that  we  ought,  if  there  were  no 
loss,  to  have  five  millions  of  Catholics  in  the  United  States,  and  that 
we  have  less  than  one  million  and  a  quarter,  there  must  have  been  a 
loss  of  three  millions  and  three  quarters  at  least ;  and  the  persons  so 
lost  are  found  among  the  various  sects  to  the  amount  of  thrice  the  num- 
ber of  the  Catholic  population  of  the  whole  country." 


POWER  OP  THE  ROMAN  CATHOLIC  CHURCH.       673 

The  bishop  doubtless  was  guilty  of  exaggeration  in  his  state- 
ments ;  but  the  exaggeration  only  shows  the  great  facts  more 
strongly.  In  the  fall  of  1851  Rev.  Robert  Mullen,  an  intelli- 
gent Roman  Catholic  priest,  was  sent  to  the  United  States  to 
collect  funds  fora  projected  Roman  Catholic  University  at 
Thurles  in  Ireland.  He  traveled  extensively  in  the  United  States, 
visited  many  of  the  principal  cities,  carefully  surveyed  the 
state  and  prospects  of  his  church,  and  was  charged  with  mes- 
sages from  several  of  the  bishops  to  keep  the  Irish  Catho- 
lics from  emigrating  to  America  on  account  of  their  spiritual 
danger  in  this  country.  Thus  the  bishop  of  Charleston  (Igna- 
tius A.  Reynolds,  D.  D.,  bishop  1844-55),  after  giving  his  ap- 
proval of  the  object  of  his  visit  to  America,  said  to  him  :  "You 
will  serve  religion  still  more  by  proceeding  on  your  return  to 
Ireland,  from  parish  to  parish,  telling  the  people  not  to  lose 
their  immortal  souls  by  coming  here."  And  archbishop 
Hughes  said  to  him :  "The  people  at  home  [Ireland]  do  not  ful- 
ly understand  the  position  of  the  emigrants — thousands  being 
lost  in  the  large  cities,  whilst  in  the  country  the  faith  has  died 
out  in  multitudes."  Mr.  Mullen  published  a  letter  in  the  Tab- 
let, a  Roman  Catholic  newspaper  of  Dublin,  from  which  the  fol- 
lowing statistics  of  Roman  Catholicism  in  the  United  States 
were  taken  and  published  in  "  The  American  and  Foreign 
Christian  Union"  for  August,  1852  : 

Catholic  emigrants  from  Ireland,   1835  to  1844,  800,000 

"                                "             "         1844    to  1852,  1,200,000 

"              "              "    other  countries,  250,000 

American  Catholic  population  12  years  ago  [1840],  1,200,000' 

Increase  by  births  since,  500,000 

Number  of  converts,  20,000 


Number  who  ought  to  be  Catholics,  5,970,000 

"        "       are  "  1,980,000 


Number  lost  to  the  Catholic  Church  in  the  TL  S.,        1,990,000 

Still  further,  archbishop  Purcell  of  Cincinnati  was  reported 
in  the  newspapers  of  Dec.,  1870,  as  complaining  "  that  the 

Catholic  church  is  losing  hundreds  of  German  members  whx> 
43 


674        POWER  OF  THE  ROMAN  CATHOLIC  CHURCH. 

prefer  Protestant  preaching  in  German  to  the  Catholic  preach- 
ing in  English,  and  who  also  want  to  belong  to  more  societies 
than  the  Church  provides." 

A  few  instances  of  conversions  to  Protestantism  may  be 
here  noted.  Let  us  begin  with  the  1000  (more  or  less)  from 
Madeira  now  settled  in  Illinois  (see  Chap.  XII.),  and  with  the 
5000  French  Canadians  also  in  Illinois,  who  were  reported  to 
have  become  Protestants  in  4  years  in  connection  with  Father 
Chiniquy  and  others  (see  Chap.  XXL).  The  author  can  spec- 
ify single  German  Protestant  churches  in  different  cities,  that 
had  received  to  the  communion  more  persons  than  all  the  Ro- 
man Catholic  churches  in  those  particular  cities  had  together 
received  of  converts  from  Protestantism.  As  long  ago  as  1850 
the  American  and  Foreign  Christian  Union  reported  "  several 
churches  composed  mainly  of  converted  Romanists,  that  have 
Lutheran,  German  Reformed,  Presbyterian,  Dutch  Reformed, 
Baptist,  and  Methodist  ministers  as  their  preachers  or  pastors." 
About  the  same  time  5  Irishmen,  all  converted  Roman  Catho- 
lics, were  laboring  in  the  city  of  New  York  as  evangelists  and 
colporteurs  in  the  service  of  the  American  and  Foreign  Chris- 
tian Union,  which  in  1851  reported  78  missionaries  in  its  ser- 
vice in  the  United  States,  many  of  them  being  converted  Ro- 
manists. Many  converted  Roman  Catholics  and  some  conver- 
ted priests  are  or  have  been  numbered  among  the  earnest  and 
useful  Protestant  ministers  of  this  country :  but  Protestants 
do  not  make  of  them  a  separate  class,  nor  ordinarily  take 
any  pains  to  give  special  publicity  to  their  former  position  or 
their  present  labors,  and  their  ministerial  associates  as  well 
as  the  people  generally  may  often  be  unacquainted  with  the  fact 
that  they  ever  were  Roman  Catholics.  It  would  not,  indeed,  at 
least  in  some  cases,  be  wise  or  prudent  to  draw  to  them  the  par- 
ticular attention  of  bigoted  Roman  Catholics  (see  Chap. 
XXVII.) .  One  of  them  attained  in  his  life-time  a  special  promi- 
nence through  his  widely  disseminated  controversial  writings — 
the  late  Rev.  Nicholas  Murray,  D.  D.,  better  known  to  many 
as  the  author  of  "  Kirwan's  Letters" — once  a  poor  Irish  Cath- 


POWER  OP  THE  ROMAN  CATHOLIC  CHURCH.       675 

olic  boy,  but  for  more  than  30  years  a  Presbyterian  pastor  at 
Wilkesbarre,  Pa.,  and  Elizabethtown,  N.  J.,  and  in  1849  mod- 
erator of  the  General  Assembly  of  the  (Old  School)  Presby- 
terian Church  in  the  United  States. 

Enough  has  been  said  to  give,  at  least,  probability  to  the 
Protestant  claim  that  more  Roman  Catholics  in  this  country 
are  lost  to  their  church  than  are  gained  to  it  by  proselytism, 
though  the  renunciation  of  fellowship  with  that  church  usually 
— especially  among  the  Irish — brings  with  it  and  after  it  bitter 
opposition  and  persecution.  Yet  many  who  were  once  counted 
as  Protestants  have  become  and  are  becoming  Roman  Catholics. 
"  The  Catholic  World"  specifies  the  Episcopalians  and  the  Uni- 
tarians as  the  two  sects,  and  the  cities  of  New  York  and  Bos- 
ton as  the  two  places,  which  furnish  the  most  converts  to  the 
Roman  Catholic  church.  Probably  the  Roman  Catholic  edu- 
cational establishments  (see  Chs.  VIII.  and  XXIV.)  have 
more  influence  than  any  other  single  instrumentality  in  whi- 
ning Protestant  youth  to  that  church.  According  to  M.  Ram- 
eur  and  other  Roman  Catholics,  these  "  are  resorted  to  by 
numbers  of  Protestant  youth  of  both  sexes.  No  compulsion  is 
used  to  make  them  Catholics,  no  undue  influence  is  exerted ; 
but  facts  and  doctrines  speak  for  themselves ; "  and  as  a  result, 
seven-tenths  of  the  Protestants  thus  educated  become  Roman 
Catholics.  In  one  convent  nearly  20  Protestant  girls  renounced 
Protestantism  and  were  baptized  by  the  priest  in  three  months. 
Of  40  Protestant  girls  sent  at  one  time  to  a  nunnery  in  Mon- 
treal, it  is  said  that  38  became  Roman  Catholics.  And  these 
baptisms  or  conversions  may  take  place  without  the  parents' 
knowledge.  Dr.  Mattison  has  pertinently  asked  : 

"  "Will  Protestants  ever  take  warning,  and  keep  their  children  from 
these  proselyting  institutions  ?  " 

In  the  ways  already  specified  Roman  Catholics  are  increas- 
ing in  number  in  this  country  ;  and  number  is  one  element  of 
power.  But  Roman  Catholics  have  a  great  deal  of  sagacity  or 
worldly  wisdom,  and  they  avail  themselves  of  all  the  elements . 


676       POWER  OF  THE  ROMAN  CATHOLIC  CHURCH. 

of  power  within  their  reach.  The  late  Rev.  Hiram  Mattison, 
D.D.,of  the  Methodist  Episcopal  church,  whose  pamphlet  on 
"  Romanism,"  written  in  1868,  condenses  much  valuable  matter 
into  a  small  compass,  specifies  9  "  new  expedients  "  as  adopted 
by  them  in  this  country.  We  transfer  to  these  pages  his  lead- 
ing ideas  and  tacts  thus : 

"  1.  Special  efforts  are  being  made,  and  will  still  be  made,  to  make 
converts  from  the  leading  families  of  the  nation.  Romanism  . .  .  will 
compass  sea  and  land  to  make  a  proselyte  from  the  family  of  a 
senator,  or  governor,  or  judge,  or  one  high  in  military  command.1.  .  . 

"  2.  Special  efforts  are  being  made  to  amass  great  wealth,  in  the 
form  of  costly  churches,  convents,  and  other  real  estate.  The  eviden- 
ces of  this  are  seen  on  every  hand.  And  to  carry  out  the  plan  the 
poor  subjects  of  the  hierarchy  are  taxed  almost  to  poverty.  In  most 
of  the  cities  every  servant-girl  is  obliged  to  pay  $5  to  $15  a  year  for 
these  purposes  alone.  In  one  village  in  New  England  every  servant- 
girl  is  taxed  $125  to  build  a  church,  payable  in  5  annual  installments. 
This  was  not  so  20  years  ago.  . .  .  The  masses  are  so  priest-ridden  that 
they  can  save  nothing,  and  when  sickness  or  age  overtakes  them  must 
be  supported  in  our  public  institutions,  and  by  taxes  paid  mainly  by 
Protestants2 .... 

"  3.  Special  efforts  are  being  made  to  draw  the  children  of  Protes- 
tants into  Roman  Catholic  schools,  to  pervert  them  to  Romanism.  In 
one  country  town  we  found  that  the  '  Sisters  '  have  visited  many  Prot- 
testant  families  who  had  girls  to  be  educated,  to  assure  their  parents 
that  they  had  nothing  to  do  with  their  religion,  &c.  In  other  cases 
they  will  take  Protestant  children  at  half-price,  and  even  gratuitously. 
In  still  another  case,  we  were  told  that  a  carriage  was  provided  to  take 
the  Protestant  girls  to  and  from  the  Sisters'  school  daily.  And  all  this, 

1  The  daughter  of  the  late  Gen.  Winfield  Scott  was  educated  in  a  convent,  and 
consequently  turned  Roman  Catholic  ;  and  the  son  of  the  late  Chancellor  "Wai. 
worth  is  now  a  R.  C.  priest  in  Albany,  N.  Y.    Rev.  T.  S.  Preston  of  New  York, 
who  is  said  to  have  the  care  of  4000  or  5000  souls  in  his  parish,  "  has  especially  de- 
voted himself  to  the  drawing  of  converts  into  the  Catholic  fold." 

2  See  Chapters   VIII.,   XX.,  XXL,  XXV.,  &c.    Protestants  are   solicited  and 
often  prevailed  on  hy  various  motives  to  contribute  to  their  church-building,  and 
kindred  objects ;  but  do  Roman  Catholics  follow  the  example  of  Protestants  and 
contribute  to  build  Protestant  churches,  &c.  ?    If  not,  why  not  ? 


POWER  OP  THE  ROMAN  CATHOLIC  CHURCH.        677 

while  hundreds  of  Catholic  girls  were  growing  up  in  the   same  village 
without  learning  even  to  read  and  write.     And  so  it  is  in  other  places.1 

"  4.  The  establishing  of  parochial  schools  in  connection  with  every 
church,  is  another  of  their  chosen  lines  of  policy.  These  are  not  so  much 
to  proselyte  the  children  of  Protestants,  as  to  isolate  their  own  children 
from  all  Protestant  influences. .  .  They  are  rearing  a  race  in  our  midst 
as  a  generation  of  foreigners — a  class  that  will  never  assimilate  to 
American  ideas,  and  can  but  become  a  most  dangerous  element  in 
society.2 

"  5.  A  desperate  effort  is  being  made  all  over  the  land  to  break  up 
our  American  public  school  system,  and  induce  the  various  state  legis- 
latures to  support  the  Roman  Catholic  schools,  with  all  their  sectarian 
charities.3  .  .  . 

"  6.  The  Catholic  priesthood  design  to  use  the  votes  of  their  de- 
luded subjects  as  a  corruption-fund,  to  buy  up  common  councils  and 
legislatures,  and  thus  secure  appropriations  from  the  public  funds  of 
every  chief  city  and  state  in  the  Union.  This  species  of  public  robbery 
is  already  in  successful  operation  in  various  sections.4  ...  In  our  large 
cities,  where  Romanism  bears  sway,  the  same  policy  is  pursued.  The 
politicians  want  votes,  to  get  into  position  to  plunder  the  city  treasury, 
and  the  Romish  priests  have  votes  at  command,  and  want  money. 
Hence  a  bargain  is  easily  struck.  And  hence  tens  of  thousands  are 
every  year  at  least,  wrung  from  the  pockets. of  the  Protestant  tax-pay- 
ers of  the  city  of  New  York,  by  an  infamous  city  government,  and 
given  to  the  Roman  Catholics  in  return  for  their  political  support.  In 
1867-68  the  state  of  New  York  appropriated  $25,000  to  the  '  House 
of  the  Good  Shepherd,'  a  Roman  Catholic  Bastile,  where  persons  who 
embrace  Protestantism  are  locked  up,  and  starved,  and  threatened  into 

1  See  Chapters  VIII.,  XXIV.,  XXV.  The  declaration  of  their  non-interference 
with  the  religion  of  the  pupils  is  common  ;  but  there  is  evidence  that  all  are  requir- 
ed to  attend  Roman  Catholic  worship  and  to  bow  to  images,  pictures,  &c.  (see 
Chs.  XIV,  XV,),  that  frequent  and  systematic  instruction  in  the  Catholic  dcctrina 
is  given,  and  that  the  regulations  make  it  almost  impossible  to  read  the  Bible  (except 
the  Douay)  and  practice  secret  prayer.  Coercion  is  not  used;  but  such  influences 
are  used  that,  as  stated  on  p.  675,  the  majority  become  Roman  Catholics. 

j  See  Chapters  XXII  —  XXVII.  8  See  Chapter  XXIV  ,  &c. 

<  Dr.  Mattison  here  instances  the  State  of  New  York,  the  educational  legislation 
of  which  is  described  in  Chapter  XXIV. 


6T8  POWER   OP  THE  ROMAN   CATHOLIC   CHURCH. 

submission  to  Popery.  After  the  abduction  of  Miss  Mary  Ann  Smith 
[see  Chap.  VIIL],  and  her  imprisonment  in  that  nunnery,  and  while  the 
suit  for  her  release  was  still  pending  in  the  courts,  the  supervisors  of 
the  city  and  county  of  New  York  appropriated  $15,000  more  to  the 
same  institution  as  a  defiance  to  the  Protestant  sentiment  of  the  city, 
and  to  concentrate  the  Catholic  vote  of  the  city  upon  Seymour  and 
Hoffman1. .  .  . 

"  7.  Special  efforts  are  being  made  to  place  Roman  Catholics  in 
office  everywhere,  and  to  the  greatest  possible  extent.  This  requisi- 
tion upon  '  the  faithful '  first  emanated  from  Rome  itself,  and  was  pro- 
mulgated hi  this  country  by  the  great  Catholic  council  recently  held  in 
Baltimore  [1866]. .  .  In  many  of  our  principal  cities  most  of  the 
offices  are  held  by  Romanists.2  The  same  is  true  in  many  counties  in 
the  rural  districts,  especially  in  the  mining  regions  of  Pennsylvania, 
and  wherever  the  Romanists  are  in  the  majority.  In  this  way  Roman- 
ism hopes  to  get  the  whole  country  under  its  control ;  first,  the  larger 
cities ;  then,  state  after  state ;  and  finally,  the  general  government. 
And  at  the  rate  they  have  been  getting  into  places  of  power  for  the 
last  10  years,  it  will  not  be  10  years  before  one-half  of  all  the  offices 

1  For  instances  of  clerical  politicians  and  of  intermeddling  with  politics  by  Roman 
Catholic  bishops,  &c.,  see  Chapters  XVIII.,  XXI.,  XXIII.,  XXIV.,  &c. 

2  The  following  list  of  Irish  office-holders  in  New  York  city  at  the  end  of  1868, 
from  Putnam's  Magazine  for  July,  1869,  will  fairly  exhibit  the  Roman  Catholic 
office-holders  at  that  time,  the  non-Catholic  Irish  being  more  than  counterbalanced 
by  non-Irish    Catholics  :     Sheriff,  Register,  Comptroller,  City   Chamberlain,  Cor- 
poration Counsel,  Police   Commissioner,  President  of  the  Croton'  Board,  Acting 
Mayor  and  President  of  the  Board  of  Aldermen,  President  of  the  Board  of  Council- 
men,  Clerk  of  the  Common  Council,  Clerk  of  the  Board  of  Councilmen,  President 
of  the  Board  of  Supervisors,  5  Justices  of  the  Courts  of  Record,  all  the  Civil  Jus- 
tices, all  but  two  of  the  Police  Justices,  all  the  Police  Court  Clerks,  3  out  of  4  Coro- 
ners, 2  Members  of  Congress,  3  out  of  5  State  Senators,  18  out  of  21  Members  of 
Assembly,   14-19ths  of  the    Common   Council,  and  8-10ths  of  the   Supervisors. 
Besides  these,  the  Magazine  notices  non-Catholic  officers  or  candidates,"  who  find  it 
to  their  interest  to  be  liberal  contributors  to  Catholic  charities  or  building-funds,  or 
promptly-paying    pew-owners  in  one  or  more   Catholic  churches."      Of    the   4 
leaders  of  the  notorious  "  Tammany  ring  "  in  New  York,  two  (Peter  B.  Sweeney 
and  R.  B.  Connolly)  are  well  known  to  be  Roman  Catholics1;  the  other  two  (Wm. 
M.  Tweed  and  A.  Oakey  Hall)  are  supposed  to  call  themselves  something  else. 


POWEB  OP  THE  EOMAN  CATHOLIC  CHURCH.          679 

in  the  land  from  school-trustee  to  the  Chief  Justice,  Lieutenant-Gen- 
eral,  and  the  President,  will  be  filled  by  Roman  Catholics  -1  .  . 

"  8.  Special  efforts  are  being  put  forth  to  secure  the  freedmen  of 
the  Southern  States  to  the  Pbpal  church.  To  this  end  over  30 
'  Christian  Brothers '  — the  teaching  corps  of  Romanism — were  re- 
cently landed  at  New  Orleans  ;  and  over  a  thousand  '  sisters,'  or  nuns 
of  various  orders,  have  gone  into  these  slates  within  a  year.  And 
$600,000  in  gold  has  been  sent  from  the  treasury  of  the  Propaganda 
to  aid  in  the  accomplishment  of  this  great  object.2 .  . 

"  9.  Romanism  is  seeking  to  prevent  apostasies  by  persecuting  all 
who  embrace  the  true  faith  of  Christ,  and  thus  striking  terror  through 
all  ranks  of  their  unhappy  subjects.  This  policy  is  being  vigorously 
pushed  in  this  country,  and  is  potent  for  evil.  If  persons  ibrmerly 
Catholics  embrace  Christ,  and  join  a  Protestant  church,  they  are  in 
many  places  in  danger  of  being  murdered  outright  by  the  Catholics. 
In  other  cases  they  are  kidnaped  and  locked  up  in  convents  ;  and  by 
poor  fare,  hard  labor,  and  threats,  reduced  to  submission,  after  the  man- 
ner of  the  Inquisition  elsewhere.  Witness  the  case  of  Mary  Ann 
Smith,  a  young  girl  of  Newark,  N.  J.,  who  for  joining  the  Methodist 
Episcopal  church  was  forcibly  abducted  from  the  Methodist  family  in 
which  she  was  living,  and  has  been  confined  in  a  convent  in  New  York 
city  for  months  [see  Chap.  VIII.].  And  such  things  are  common 
throughout  the  country.  Wherever  we  go,  almost,  we  hear  either  of 
the  sudden  disappearance  of  persons  who  have  professed  conversion  to 
Christ  and  renounced  Romanism,  or  of  their  violent  persecution.  In 
one  case  in  New  York  a  mother  tore  the  hair  from  the  head  of  her 
daughter,  knocked  her  down,  and  stamped  upon  and  cursed  her.  In 
another  instance  a  mother  beat  her  daughter  till  she  became  a  cripple 
for  life.  We  saw  and  conversed  with  the  poor  victim  of  this  outrage, 
and  she  is  still  faithful  to  her  Savior.  At  Ogdensburg,  N.  Y.,  a  young 
lad,  whose  parents  were  Romanists,  who  had  joined  the  Methodist 
Episcopal  church,  was  seized  by  a  Roman  Catholic  constable  without 
any  legal  proce-s  whatever,  and  not  only  locked  up  for  3  days,  but  ac- 
tually put  in  irons,  and  was  only  released  upon  a  writ  of  habeas  corpus. 

i  Dr.  Mattison  added  the  note  (fall  of  1868) :  "  It  is  said  that  nearly  every  promi- 
nent officer  in  the  army,  except  Gen.  Grant,  is  a  Roman  Catholic.". 
*  See  Chapters  VHT.,  X.,  XXIV. 


680        POWER  OP  THE  ROMAN  CATHOLIC  CHURCH. 

And  Miss  Smith  testifies  that  there  are  other  girls  confined  in  the 
nunnery  where  she  is  imprisoned  for  the  same  cause  that  she  is,  namely, 
for  '  changing  their  religion.' ...  A  minister  goes  forth  and  preaches 
Christ  to  Romanists ;  some  are  convinced,  and  turn  away  from  the 
follies  of  Popery ;  whereupon  they  are  either  murdered,  or  seized  and 
locked  up  in  a  dungeon.  And  that  this  last  is  done  is  openly  declared 
in  their  churches  as  a  warning  to  others.  A  friend  in  the  West  who 
is  well  informed  upon  the  subject,  writes  us  that  but  for  this  ter- 
rorism in  the  Romish  church  there  are  thousands  who  would  renounce 
and  abandon  Romanism  forever.  ...  So  far  as  Romanism  has  power  to 
prevent  it,  there  is  no  religious  freedom  in  the  land.1  ..." 

There  is  no  doubt  that  Roman  Catholics  have  increased  and 
are  still  increasing  in  the  United  States  in  political  and  social 
power.  The  prophecy  of  Father.  Hecker  and  others  that  the 
Roman  Catholics  in  this  country  will  be  more  numerous  and 
stronger  than  the  Protestants  during  the  present  generation  or 
before  the  year  1900,  is  well  known.  The  Roman  Catholics 
undoubtedly  expect  to  control  both  our  country  and  Great 
Britain  in  the  not  very  distant  future  ;  and  they  are  using  their 
utmost  exertions  to  bring  about  that  (to  them)  glorious  result. 
"We  have  noted  their  progress  in  this  country  ;  let  us  now 
glance  at  their  prospects  in  the  land  that  has  long  been  the 
stronghold  of  Protestantism  in  Europe. 

In  1780,  the  Roman  Catholic  population  in  England  ap- 
peared, from  a  return  made  to  the  House  of  Lords,  to  be  about 
70,000  with  359  priests.  8  peers,  19  baronets,  and  about  150 
gentlemen  [=  those  who,  like  the  nobility,  had  their  coats  of 
arms,  and  ranked  above  the  common  people,  but,  unlike  the 
nobility,  were  without  a  title]  were  then  Roman  Catholics. 
The  whole  population  of  England  and  Wales  then  is  estimated 
at  about  7,815,000,  the  Roman  Catholics  being  thus  a  little  less 
than  1  per  cent.  In  1857  the  Roman  Catholics  had  in  Eng- 
land and  Wales  985  priests,  more  than  20  peers,  more  than 
40  baronets  and  more  than  40  members  of  Parliament. 
The  next  year  (1858)  the  number  of  church-going  Ro- 

i  See  Chapter  XXVTL 


POWER  OP  THE  ROMAN  CATHOLIC  CHURCH.         681 

man  Catholics  was  returned  to  the  House  of  Lords  as 
670,786  or  3£  per  cent,  of  the  whole  population.  The 
present  Roman  Catholic  population  of  England  and  Wales  is 
estimated  at  1,000,000  or  5  per  cent,  of  the  whole  population. 
The  "  Oxford  movement,"  already  spoken  of  as  somewhat 
affecting  the  Protestant  Episcopal  church  in  this  country,  has 
much  more  seriously  affected  the  established  church  of  Eng- 
land. It  is  estimated  that  200  Roman  Catholic  priests  in  Eng- 
land (£  of  the  whole)  were  once  clergymen  of  the  church  of 
England  ;  and  among  the  leading  laity  is  a  like  proportion  of 
those  who  once  belonged  to  the  established  church.  Roman 
Catholic  papers  in  England  reported  about  2100  or  2200  con- 
verts to  their  faith  in  England  in  1868,  about  one-half  of  them 
in  London,  most  of  them  in  the  upper,  middle  and  professional 
classes,  a  majority  of  them  males,  including  2  peers,  19  clergy 
of  the  church  of  England,  7  or  8  university  graduates,  <fec. 
The  London  Register  (Roman  Catholic)  in  its  review  of 
1869  estimated  the  number  of  converts  to  Roman  Catholicism 
in  London  alone  at  about  2,000,  and  said  :  "  From  every  Rit- 
ualistic congregation  there  is  a  constant  stream  of  converts  drift- 
ing towards  us.  In  various  parts  of  the  country  different  Ang- 
lican clergymen  have  been  received  to  the  number  of  some  ten 
or  a  dozen,  and  at  least  as  many  ladies  connected  with  various 
Anglican  sisterhoods."  Among  the  notable  converts  of  for- 
mer years  are  Rev.  John  H.  Newman,  D.D.  (1845;  superior 
of  the  Oratory  [see  Chap.  VIII.]),  Henry  E.  Manning,  D.D. 
(1851 ;  now  R.  C.  archbishop  of  Westminister,  as  successor  to 
cardinal  Wiseman),  Rev.  Frederic  Wm.  Faber,  D.  D.  (1845; 
also  an  Oratorian),  Rev.  Henry  and  Robert  Isaac  Wilberforce 
(sons  of  Wm.  Wilberforce,  the  philanthropist),  Hon.  and  Rev. 
G.  Spencer  (better  known  as  "  Father  Ignatius,"  the  Passion- 
ist),  Mr.  Edmund  S.  Ffoulkes  (since  returned  to  the  church  of 
England),  the  earl  of  Gainsborough,  &c.  Many  influences 
combine  to  promote  the  increase  of  Roman  Catholicism  in  Eng- 
land as  in  the  United  States,  such  as  the  immigration  from  Ire- 
land, the  worldliness  and  formalism  connected  with  the  estab- 


682        POWER  OP  THE  ROMAN  CATHOLIC  CHURCH. 

lished  church,  and  the  social  and  political  influence  which  the 
Roman  Catholic  church  has  gained  within  the  past  score  or 
two  of  years.  A  speech  of  the  late  cardinal  Wiseman  in  the 
Roman  Catholic  assembly  at  Malines  (=  Mechlin)  in  Belgium 
in  1863  is  said  in  "  The  Christian  World  "  of  January,  1864, 
to  have  contained  these  statements  : 

In  London,  since  1829,  the  Roman  Catholic  churches  have  increased 
from  29  to  102  ;  nunneries  from  1  to  25  ;  monasteries  from  0  to  15. 

"  You  are  aware  that  when  the  Catholic  hierarchy  was  reestablished 
in  England  in  1850,  a  violent  storm  of  public  opinion  burst  upon  us. . . 
But  I  hasten  to  add  that  our  fellow-countrymen  have  since  that  time 
made  reparation  lo  us  so  completely,  that  all  recollection  of  those  un- 
happy days  is  now  entirely  effaced  from  our  memory.  It  has  required 
ten  years  to  obtain  the  remedy  of  our  principal  grievances  ;  ten  years 
of  efforts  and  struggles.  At  last  we  have  succeeded.  And  by  what 
means  have  we  succeeded  ?  I  will  tell  you.  Observe,  first,  that  we 
have  not  chosen  the  government  under  which  we  live,  but  we  have  con- 
sidered it  to  be  our  duty  to  draw  from  it  every  aid  possible.  We  have 
used  the  means  which  Providence  placed  at  our  disposal  to  ameliorate 
our  condition.  We  have  recognized  two  persons  in  the  State,  the 
Crown  and  the  nation.  We  do  not  acknowledge  any  third  power  be- 
tween these  and  us.  Being  thus  placed,  the  principal  object  of  our 
efforts  has  been  to  gain  the  necessary  support  in  Parliament.  But  we 
are  only  a  small  group,  a  family,  so  to  speak ;  and  how  were  we  to 
procure  a  majority  in  Parliament  ?  All  [Catholic?]  England  only 
sends  one  member  to  the  House  of  Commons.  Yet  we  did  not  de- 
spair. Catholics  observed  that  the  electors  were  divided  between  two 
parties,  and  they  found  that  by  combining  their  strength,  and  then 
bringing  it  to  bear  in  favor  of  one  side  or  the  other,  they  could  cause 
that  side  to  succeed  which  appeared  the  more  disposed  to  do  them  jus- 
tice. Thus  we  have  taught  the  two  parties  in  the  state  to  count  the 
power  of  the  Catholics  as  something." 

In  accordance  with  the  above  is  the  language  of  "  The 
Catholic  World  "  for  July,  1870,  in  its  leading  article  entitled 
"  The  Catholic  of  the  19th  century :" 


POWER  OP  THE  ROMAN  CATHOLIC  CHURCH. 

"  The  Catholic,  like  the  church,  is  one  and  the  same  in  all  ages  and 
all  times. .  .  The  most  obvious,  interesting,  and  important  view  of  the 
Catholic  in  his  relations  to  the  century  is  that  of  voting. . .  .  We  do  not 
hesitate  to  affirm  that  in  performing  our  duties  as  citizens,  electors,  and 
public  officers,  we  should  always  and  under  all  circumstances  act  simply 
as  Catholics ;  that  we  should  be  governed  and  directed  by  the  immutable 
principles  of  our  religion,  and  should  take  dogmatic  faith  and  the  con- 
clusions drawn  from  it,  as  expressed  and  defined  in  Catholic  philoso- 
phy, theology,  and  morality,  as  the  only  rule  of  our  private,  public  and 
political  conduct.  Those  things  which  are  condemned  by  Catholic  jus- 
tice we  should  condemn  ;  those  things  which  are  affirmed,  we  should 
affirm " 

Protestants  will  naturally  understand  by  such  language  that 
Roman  Catholics  in  England  and  America  are  expected  to  re- 
nounce the  right  of  private  judgment  which  their  church  has 
condemned,  to  accept  the  decrees  of  their  church  and  of  their 
infallible  pope  as  the  law  binding  their  consciences  and  deter- 
mining their  whole  course,  "  always  and  under  all  circum- 
stances [to]  act  simply  as  Catholics,"  and  as  therefore  bound 
to  aim  first  and  mainly  to  provide  for  the  interests  of  their 
church  and  to  be  "  governed  and  directed  by  the  immutable 
principles  "  of  their  religion,  which  involve  complete  and  unhes- 
itating obedience  to  their  spiritual  guides  in  voting  and  "  per- 
forming [all]  duties  as  citizens,  electors,  and  public  officers  " 
(see  Chs.  II.,  VII.,  XVIII.,  XXIL,  XXIII.,  XXVII.,  &c.). 

But  there  is  another  view  to  be  taken  of  this  matter  in  respect 
to  Great  Britain  also.  While  the  number  of  Roman  Catholics 
has  been  increasing  in  England  and  Scotland  (the  number  in 
Scotland  being  estimated  at  250,000,  or  about  ^  of  the  popula- 
tion), there  has  been  a  great  falling  off  in  Ireland.  In  1834 
there  were  in  Ireland,  according  to  the  returns  of  the  Commis- 
sioners of  Public  Instruction,  6,431,008  Roman  Catholics,  and 
1,523,094  Protestants,  or  nearly  4^  Roman  Catholics  to  1  Prot- 
estant ;  but  the  most  recent  account  (1869)  makes  the  number 
of  Roman  Catholics  in  Ireland  only  4,490,583,  while  the  Prot- 
estants number  1,273,960,  or  3£  Roman  Catholics  to  1  Prot* 


684       POWER  OP  THE  ROMAN  CATHOLIC  CHURCH. 

estant.     The  Roman  Catholics  in  Ireland  have  been  diminish- 
ed both  by  emigration  (see  Chap.  XXV.)  and  by  conversions 
to  Protestantism.  They  probably  lost  from  1841  to  1861  about 
2£  millions  in  population.     The  (Protestant)  bishop  of  Tuam 
confirmed  400  converted  Irish  Romanists  in  1849 ;  and  stated 
in  1851  that  in  a  year  not  less  than  10,000  had   forsaken  the 
Roman  Catholic  communion  in  his  diocese  alone.    Two  Roman 
Catholic  papers  of  Dublin  may  here  be  quoted.  Said  the  "  Tab- 
let," Nov.  8, 1851 :  "  It  is  not  Tuam,  nor  Cashel,  nor  Armagh, 
that  are  the  chief  seats  of  successful  proselytism,  but  this  very 
city  [Dublin]  in  which  we  live."     Said  the  "  Nation  "  of  Nov. 
20,  1852 :    "  There  can  no  longer  be  any  question  that  the 
systematized  proselytism  has  met  with  an   immense  success 
in  Connaught  and  Kerry.  It  is  true  that  the  altars  of  the  Catho- 
lic church  have  been  deserted  by  thousands  born  and  baptized 
in  the  ancient  faith  of  Ireland."     Rev.  Dr.  Bair<J  in  1855  esti- 
mated that  40,000  Romanists  had  been  converted  in  the  7  or 
8  years  previous.     There  were  hundreds,  if  not  thousands,  of 
conversions  among  the  Roman  Catholics  in  the  revival  of  1858. 
In  one  month,  within  a  year  or  two,  5  Roman  Catholic  priests 
entered  one  Protestant  church  in  Dublin.      Cardinal   Cullen 
declared  3  or  4  years  ago,  that  18  institutions  were  then  "  found 
in  Dublin,  with  the  impious  design  of  destroying  the  faith  and 
morals  of  the  poor  Catholics ;"  that  "  at  least  5000  a  year  suc- 
cumb to  their  influence  ;  "  and  that  these  18  institutions  made 
up  apparently  "  but  a  third  or  fourth  part  of  the  organization 
formed  for  the  same   purpose."     Prof.  A.  J.  Schem,  in   the 
American  Year-Book  for  1869,  estimated  the  Roman  Catholic 
population  of  Great  Britain  and  Ireland  at  6,100,000,  about 
330,000   less  than  the  Roman  Catholic   population  of  Ireland 
alone  in  1834.     The  Civilta  Cattolica  (the  Jesuit  magazine  at 
Rome),  as  quoted  in   "The  Catholic   World"  for   January, 
1866,  reckoned  the  Roman  Catholics  in  Great  Britain  and  Ire- 
land at   7,500,000  ;  but  this  estimate  is  doubtless  made  up  in 
the  same  way  as  those  in  the  United  States,  and  is,  like  them, 


POWER  OP  THE  EOMAN  CATHOLIC   CHURCH.  685 

largely  conjectural  and  probably  exaggerated.  In  spite,  there- 
fore, of  their  increase  in  England  and  Scotland,  the  Roman 
Catholics  appear  to  have  lost  rather  than  gained  in  numbers  in 
Great  Britain  and  Ireland,  taken  together,  in  the  last  35  years. 
That  the  Roman  Catholic  church  has  suffered  losses  on  the 
continent  of  Europe  in  respect  to  numbers  and  to  both  social 
and  political  influence,  appears  plain.  The  progress  of  civil 
and  religious  liberty  in  Italy,  Spain,  Portugal,  and  Austria, 
within  the  last  5  years  has  been  in  direct  opposition  to  the 
strenuous  efforts  and  anathemas  of  the  church-authorities  (see 
Chap.  XXVII.).  Austria,  which  had  been  for  ages  one  of 
the  main  supports  of  the  papal  power,  has  been  driven  out  of 
Italy,  defeated  by  Protestant  Prussia  in  the  great  battle  of 
Sadowa,  and  excluded  from  Germany ;  France,  the  other 
main  support  of  the  papal  power,  has  been  defeated  more 
completely  even  than  Austria  by  the  same  Prussia,  and  the 
Prussian  king  is  now  the  German  emperor  ;  and  the  temporal 
power  of  the  pope  has  now  been  overthrown.  Since  1866 
Protestant  Europe  has  been  politically  stronger  than  Catholic 
Europe  ;  and  Protestantism  can  claim  legal  rights  at  this  day 
throughout  Europe.  In  Spain  a  few  hundreds  had  secretly  be- 
come Protestants  before  the  revolution  of  1868  ;  but  since  that 
event  flourishing  Protestant  theological  schools  have  been  es- 
tablished ;  Protestant  churches  and  preaching-stations  are  lo- 
cated in  Seville,  Madrid,  Cadiz,  Malaga,  Yalladolid,  and  other 
cities,  and  some  of  them  are  crowded  with  hearers  of  the 
gospel ;  Sunday-schools  are  started  ;  public  free-schools  are 
opened  or  opening  in  all  parts  of  the  kingdom ;  many  copies 
of  the  Bible  have  been  sold ;  60  priests  at  Madrid  are  re- 
ported to  have  left  the  Roman  Catholic  church,  and  formed  a 
new  free  church.  In  Italy,  also,  a  Protestant  theological 
school  has  existed  for  several  years  at  Milan ;  numerous  Prot- 
estant missionaries  are  laboring  efficiently  and  successfully ; 
many  Protestant  schools  have  been  established ;  churches 
have  been  formed  here  and  there,  2  large  ones  in  Milan,  and 
some  of  the  others  with  more  than  100  members  each ;  and, 


686      POWER  OP  THE  ROMAN  CATHOLIC  CHURCH. 

said  Rev.  Wm.  Clark,  Missionary  Director  of  the  American 
and  Foreign  Christian  Union  at  Milan,  in  1869  :  "  In  no  land, 
heathen  or  Catholic,  have  visible  fruits  been  more  abundant 
for  the  comparative  smallness  of  the  culture."  In  the  Gen- 
eral Assembly  of  the  Free  Churches  of  Italy,  held  at  Milan 
in  June,  1870,  33  churches  were  reported,  and  a  declara- 
tion of  fundamental  principles  was  unanimously  adopted, 
the  first  of  which  is — u  God,  the  Father,  Son,  and  Holy 
Spirit,  has  manifested  His  will  in  revelation,  which  is  the 
Bible,  the  only  perfect  and  immutable  rule  of  faith  and  con- 
duct." There  are  also  Waldensian  churches  in  Italy.  The 
year  1871  finds  Protestant  preachers  and  preaching  (Free- 
church  and  Waldensian)  in  4  or  5  different  places  in  Rome 
itself,  the  eloquent  Gavazzi,  once  a  Roman  Catholic  priest, 
being  one  of  these  Free-church  preachers,  and  the  con- 
stantly increasing  attendance  giving  great  encouragement. 
In  France  thousands  of  Roman  Catholics  have  been  converted. 
In  Lyons  and  its  vicinity  alone  900  Roman  Catholics  were 
converted  from  1825  to  1850.  To  contain  these  converts  and 
others  in  other  parts  of  the  country  the  Protestants  of  France 
from  1825  to  1868  opened  150  new  chapels  or  places  of  wor- 
ship. The  number  of  these  in  Paris  increased  during  this 
time  from  2  to  40  ;  and  20  Protestant  newspapers  and  period- 
icals were  also  reported  in  1868  in  the  place  of  the  none  in 
1802.  In  Bohemia,  Hungary,  and  other  parts  of  Austria  many 
conversions  to  Protestantism  have  taken  place  within  25  years, 
notwithstanding  the  discouragements  and  disabilities  attending 
the  profession  of  Protestantism.  Now  the  Austrian  prime 
minister  himself,  Count  Von  Beust,  is  a  Protestant.  In  Bel- 
gium it  was  estimated  by  Rev.  Dr.  Baird  in  1855  that  as  many 
as  6,000  or  8,000  Roman  Catholics  had  been  converted  within 
a  few  years,  and  the  number  has  since  been  much  increased. 
Of  Germany,  the  Univers,  a  leading  Roman  Catholic  news- 
paper of  Paris,  said,  as  quoted  by  Dr.  Mattison  in  1868  :  "  In 
all  the  Catholic  cities  of  Germany  the  statistical  returns  make 
it  apparent  that  the  number  of  Protestants  is  increasing  in  a 


POWER  OP  THE  ROMAN  CATHOLIC  CHURCH.       687 

fearful  manner."  Many  things,  indeed,  in  Germany  seem  now 
more  favorable  to  Protestantism  than  to  Roman  Catholicism. 
The  accomplishment  of  German  unity  under  a  Protestant  sov- 
ereign, the  fact  that  his  prime  minister  has  interfered  in  other 
countries  for  the  protection  and  furtherance  of  civil  and  relig- 
ious liberty,  the  sympathy  which  the  excommunicated  Dollin- 
ger  (see  Chap.  XXII  .  is  receiving  not  only  in  Bavaria,  but 
throughout  Germany,  in  Austria,  and  even  in  Rome  itself, 
from  Roman  Catholic  priests  and  professors,  from  civil  and 
ecclesiastical  dignitaries,  and  from  influential  laymen  and  from 
the  people  generally,  as  well  as  the  progress  of  evangelical 
religion,  all  betoken  a  loss  rather  than  a  gain  to  the  Roman 
Catholic  church  in  Germany.  "  Taking  Europe  as  a  whole," 
said  Dr.  Mattison,  "  Romanism  is  rapidly  declining,  and  espe- 
cially in  her  ancient  strongholds  and  former  seats  of  power." 
It  is  undeniable  that  when  the  Pilgrims  landed  at  Plymouth 
in  1620,  the  great  leading  nations  of  the  world — Germany, 
Spain,  France,  Italy,  Portugal,  Poland — were  all  Roman  Cath- 
olic ;  now  not  one  of  the  4  leading  nations  (Great  Britain, 
Germany,  the  United  States,  and  Russia)  is  Roman  Catholic, 
but  3  of  the  4  are  Protestant,  while  Russia  sympathizes  more 
with  them  than  with  Roman  Catholics. 

In  the  New  "World,  Protestantism  has  accomplished  a  pre- 
paratory work  and  has  its  converts  and  churches  in  Chili ;  it 
has  made  a  beginning  in  Colombia  ;  it  is  advancing  so  rapidly 
in  Mexico,  that  a  Mexican  recently  said,  "  Beyond  a  doubt, 
Mexico  hastens  to  throw  herself  into  the  arms  of  Jesus  Christ." 
The  dominion  of  Canada,  originally  settled  by  Roman  Cath- 
olics and  long  controlled  by  them,  has  been  subject  to  Great 
Britain  since  1763,  and  is  now  divided  between  the  Roman 
Catholics  and  Protestants.  A  document  was  published  in  the 
Montreal  Witness  of  Aug.  27,  1870,  in  which  120  French 
Roman  Catholics  formally  announced  to  M.  Rousselot,  parish 
priest  of  Montreal,  their  renunciation  of  Romanism,  and  their 
decision  to  follow  Jesus  Christ  alone. 

While  the  Roman  Catholic  power  in  the  world  is  far  less  rcl- 


688 


POWER  OF  THE  ROMAN  CATHOLIC  CHURCH. 


atively  than  it  was  250  years  ago  or  even  20  years  ago,  it  is  un- 
questionably increasing  in  some  parts,  especially  in  England 
and  the  United  States.  Says  "  The  Catholic  World"  for  Jan- 
uary, 1870  ; 

"  "We  have  certainly  gained  ground  in  Protestant  nations,  but  proba- 
bly not  much  more  than  we  have  lost  in  old  Catholic  nations." 

And  we  may  here  also  quote  a  somewhat  boastful  saying  of 
"  The  Catholic  World  "  in  Oct.,  1869,  and  compare  it  with  the 
facts  and  conclusions  set  forth  in  this  and  the  tenth  chapters : 

"  All  historians  agree  that  the  triumphs  of  Protestantism  closed  with 
the  first  50  years  of  its  existence." 

We  will  conclude  this  chapter  with  a  summary  of  recent  sta- 
tistics from  Roman  Catholic  and  Protestant  authorities.  The 
former  are  from  an  article  (which  may  be  considered  semi-offi- 
cial) in  the  Civilta  Cattolica  of  Rome,  translated  and  published 
in  "  The  Catholic  World"  for  January,  1866  ;  the  latter  are  from 
"  The  New  York  Observer  Year-Book  and  Almanac,  1871." 


Country.           Roman 

Catholics 

Roman  Catholics 

No.  Protestants 

Total  Population 

by  Civilta  Cattolica.  by  Obs.  Year-Book.  by  Obs.  Year-Book.  by  Obs.  Year-Book. 

United  States, 

5,000,000 

5,000,000 

33,500,000 

40,000,000  * 

Mexico, 

8,500,000 

8,200,000 

5,000 

8,218,080 

Central   Ameri-  ) 
can   llepublies,   ) 

2,900,000 

2,660,000 

5,000 

2,665,000 

U.  S.  of  Colombia,  ) 
or  New  Granada,    J 

3,100,000 

2,890,000 

10,000 

2,920,473 

Venezuela, 

2,000,000 

2,200,000 

2,200,000 

Ecuador, 

1,500,000 

1,250,000 

1,300,000 

Peru, 

2,800,000 

2,400,000 

2,000 

2,500,000 

Bolivia, 

2,200,000 

1,750,000 

1,987,352 

Chili, 

1,800,000 

1,950,000 

20,000 

2,084,960 

Brazil, 

8,500,000 

11,100,000 

100,000 

11,780,000 

Argentine  Rep., 

1,500,000 

1,340,000 

20,000 

1,465,00'J 

Paraguay, 

1,600,000 

1,337,000 

1,337,431 

Uraguay, 

360,000 

237,000 

3,000 

350,000 

Hayti,                    1 
San  Domingo,      } 

800,000 

(      560,000 
|      135,000 

10,000 
1,000 

572,000 
136,500 

British  N.  America, 

1,560,000 

1,700,000 

2,100,000 

3,880,0002 

JThis  includes  10,000  of  the  Eastern  or  Greek  Church  in  Alaska.  The  census 
of  1870  makes  the  total  population  of  the  United  States  38,549,534,  according  to 
the  latest  correction,  May  1,  1871.  • 

2Thi8  includes  the  Dominion  of  Canada,  Prince  Edward  island,  Newfoundland, 
British  Columbia,  the  Red  River  Colony,  and  the  Bermudas. 


POWER   OP  THE  ROMAN   CATHOLIC   CHURCH. 


689 


Country.                      Rom.  Cath.  by 
Cn-tfta  Cattolica. 

Rom.  Cath.  by 
Obs.  Year-Book. 

Protestants  by 
Obs.  Year-Book. 

Total  Pop.  by 
Obs.  Year-Book. 

British  W.  In-  )            210  QQQ 
dies  &  Guiana,  ) 

150,000 

600,000 

1,130,910 

Danish  Possessions       ) 

(Greenland,  St.Thos.,  >  34,000 

9,200 

38,000 

48,  231 

St.  John,  St.  Cruz),     ) 

French  Guiana  &  )         nnR  rv\n 
W.  Indies,             \        806»°00 

314,000 

1,000 

315,677 

Cuba  Porto  Rico,  )     2,260,000 
&c.  (Spanish),       ) 

1,977,000 

2,000 

1,979,838 

Dutch  Guiana  )                in  nnn 
o  IIT   T    i-          r                40.000 
&  W.  Indies,    ) 

32,000 

40,000 

92,521 

St.  Bartholomew,  } 
W.  L  (Swedish),  ) 

800 

2,000 

2,898 

Patagonia  &  Ter-  ) 
ra  del  Fuego,         ) 

30,000 

All  America,          46,970,000 

47,192,000 

36,459,000 

86,996,871l 

Portugal,                     4,300,000 

4,340,000 

7,000 

4,351,  5192 

Spain,                        17,000,000 

16,280,000 

10,000 

16,302,625 

Andorra  (between  ) 
France  &  Spain),   }       12.°°° 

12,000 

12,000 

France,                     30,000,000 

36,000,000 

1,600,000 

38,192,094 

Germany,                 13,31  1,000(?) 

12,810,000 

24,033,000 

38,521,900 

Austria,                    30,000,000 

27,000,000 

3,600,000 

35,553,000 

Italy,                          23,530,000 

24,717,500 

6,000 

25,099,495a 

Switzerlana,               1,120,000 

1,023,000 

l,482,00a 

2,510,494 

Holland,                     1,509,000 

1,450,000 

2,200,000 

3,752,623* 

Belgium,                     4,800,000 

4,850,000 

25,000 

4,984,451 

Great  Britain,           7,500,000 

6,100,000 

2-3,400,000 

29,484,971& 

Denmark,                         5,000 

1,000 

1,675,000 

1,  684,004s 

Sweden,                            7,000 

5,000 

5,760,000 

5,771,539^ 

Turkey,                     1,130,000 

700,000 

50,000 

18,683,3678 

Greece,                          100,000 

60,000 

3,000 

1,348,5229 

Kussia,                        7,000,000(7) 

6,7G9,QO& 

4,122,000 

67,260,431 

,A11  Europe  ,147,394,000 

142,117,500 

68,028,000 

293,5  13,03510 

1This  includes   the  10,000  of  the  Greek  Church  in  Alaska,  besides  Pagans,  &c. 

2This  includes  363,658  for  the  Azores  and  Madeira  isles. 

8This  includes  5,700  for  the  republic  of  San  Marino  and  1887  for  Monaco. 

including  199,958  for  Luxemburg. 

Including  163,683  for  Heligoland,  Gibraltar,  and  Malta. 

clncluding  75,909   for  Faroe  islands  and  Iceland. 
I-  'Including  1,701,478  for  Norway. 

Including  3,864,848  for  Roumania  (=Wallachia  and  Moldavia),  1,078,281  for 
Sorvia,  and  196,238  for  Montenegro. 

"Including  251,712  in  the  Ionian  islands. 

100f  these  the  Greek,  Armenian  and  other  Eastern  churches  have  2000  in  Ger- 
many, 3,200,000  in  Austria,  12,500,000  in  Turkey,  52,810,000  in  Russia,  1,270,000 
in  Greece,  and   69,782,000  in  all  Europe.     130,000  are  added   for   Moldavia  and. 
"Wallachia  in  the  Cioilta  Cattolica  column,  as  this  placed  them  in  Asia. 
44 


69(5                POWER  OF  THE 
Country.                Rom.  Cath.  by 

ROMAN  CATHOLIC   CHURCH. 
Rom.  Catb.  by           Protestants  by       Total  Pop.  by 

Cii-itta  Cattolica. 

Obs.  Year-Book. 

Obs.  Year-Book.  Obs.  Year-Book. 

Asiatic  Russia, 

100,000(?) 

25,000 

10,000 

9,748,017 

Asiatic  Turkey, 

600,000(?) 

260,000 

10,000 

16,463,000 

Arabia, 

4,000,000 

Persia, 

120,000(7) 

10,000 

2,000 

5,000,000 

Afghanistan  and  Herat, 

4,000,000 

Beloochistan, 

2,000,000 

Turkistan, 

7,870,000 

China  &  de-  ) 
pendencies,  > 

1,000,000 

700,000 

20,000 

477,500,000 

Japan, 

100,000 

1,000 

35,000,000 

East  Indies, 

y^ie.ooo1 

3,600,000 

670,000 

243,838,891a 

All  Asia  &     ) 
Asiatic  islands,  ' 

9,036,000 

4,695,000 

713,000 

805,419,477s 

Australasia, 

470,000* 

252,397s 

1,300,000 

Sandwich  Islands,  &c.,  30,000 

22,000 

150,000s 

All  Oceanica, 

500,000 

350,000? 

1,450,000 

4,192,000s 

aThe  Civilta  Cattolica  reckons  1,100,000  Catholics  in  British  India ;  25,000  in 
Netherland  India ;  170,000  in  French  India;  546,000  in  Portuguese  India,  Islands, 
and  Macao ;  4,750,000  in  Spanish  India  and  Philippine  Islands  ;  600,000  in 
Anam ;  25,000  in  Siara. 

2The  Observer  Year-Book  reckons  193,340,414  in  East  India  ( =Hindoostan_)  and 
British  Burmah  ;  2,049,728  in  Ceylon  ;  20,769,945  in  Farther  India ;  27,678,804  in 
the  East  India  islands.  It  makes  the  no.  of  Roman  Catholics  in  the  East  India  isl- 
ands to  be  2,000,000,  and  of  Protestants  there  170,000  ;  the  number  of  Roman  Cath- 
olics in  the  rest  of  the  East  Indies  1,600,000,  and  of  Protestants  in  the  same  500,000. 

80f  these  there  belong  to  the  Greek  and  other  Eastern  churches  4,885,000  in 
Asiatic  Russia  ;  3,000,000  in  Asiatic  Turkey  ;  300,000  in  Persia ;  1,000  in  China 
and  its  dependencies  ;  300,000  in  the  East  Indies ;  making  8,486,000  in  Asia  and 
the  Asiatic  islands. 

4Australasia  =  Australia  or  New  Holland,  Tasmania  or  Van  Diomcn's  Land, 
New  Caledonia,  New  Zealand,  &c.  The  Civilta  CaUolica  reckons  300,000  Roman 
Catholics  in  New  Holland  ;  40,000  in  Tasmania;  60,000  in  New  Zealand;  70,- 
000  in  New  Caledonia  and  adjoining  islands. 

6The  Observer  Year-Book  makes  the  number  of  Roman  Catholics  in  New  South 
Wales  99,193,  in  South  Australia,  15,594;  in  Victoria,  107,610;  in  New  Zealand, 
about  30,000.  New  South  Wales,  S.  Australia,  and  Victoria  are  all  in  Australia 
or  New  Holland. 

6This  is  the  Observer  Year-Book's  estimate  for  "  the  Sandwich,  Fiji,  and  other 
islands." 

7This  apparently  allows  about  75,000  for  the  parts  of  Australasia  and  Polynesia 
not  specially  named,  as  Tasmania,  New  Caledonia,  Society  islands,  &c. 

8The  Observer  Year-Book  says  :  "  The  total  population  of  Australia  according 
to  the  latest  census  was  1,313,946  ;  the  population  of  the  islands  is  estimated  at 
2,823,925;  total,  4,192,000." 


POWER  OP  THE  ROMAN  CATHOLIC  CHURCH. 


691 


Country.  Rom.  Oath,  by 

Cicitta  Cattolica. 

British  Africa,1       180,000 
French      "    2        430,000 
Portuguese"    8       950,000 
Spanish      "    *        285,000 
Angola,  Bengue- ) 
la,  Mozambique,   ) 
Algeria, 

Egypt,  172,000 

Abyssinia,  2,000,000 

Liberia,  4,000 

Morocco  &Fez,)      3QflQO 
Tunis  &  Tripoli, ) 
Madagascar,  10,000 

Orange  Free  State, 
Transvaal  Republic, 
Kaffraria, ) 
a.    > 


Basutos, 

Gallas, 


10,000 


Rom.  Cath.  by 
Obs.  Year-Boot. 

140,000 

133,000 

439,000 

12,000 

100,000 

190,000 
50,000 
30,000 

(  200 

(         10,000 

2,000 


All  Africa,         4,071,000  1,106,200 

All  the  world,    207,801,000       195,460,200 


Protestants  by 
Obs.  Y ear-Book. 

500,000 


Total  Pop.  by 
Obs.  Year-Book. 


10,000 
10,000 

40,000 


50,000 
15,000 
30,000 

30,000 


685,000 
107,335,000 


190,950,000* 
1,380,880,423« 


The  inhabitants  of  the  world  are  thus  classified  in  the  N.  Y. 
Observer  Year-Book  for  1871  : 


iThe  Civilta  Cattolica  puts  the  Roman  Catholics  of  the  British  Possessions  on 
the  African  continent  (Sierra  Leone,  Cape  and  Natal  colonies,  &c.)  at  30,000,  and 
of  Mauritius  and  other  islands  at  150,000. 

2The  Cwilta  Cattoltca  puts  the  Roman  Catholics  of  Reunion  (=Bourbon)  and 
other  French  islands  at  180,000,  and  of  the  continental  possessions  (in  Senegambia, 
Ac.)  at  250,000. 

8The  Civilla  Cattolica  puts  the  Catholics  of  Madeira  and  other  Portuguese  islands 
at  260,000,  and  of  other  possessions  in  Africa  at  690,000.  The  Observer  Year- 
Book  reckons  the  Azores  and  Madeira  islands  with  Portugal. 

4The  Civilta  Cattolica  puts  the  Catholics  of  the  Canaries  at  260,000,  and  of 
other  Spanish  possessions  at  25,000. 

6Among  these  are  reckoned  3,200,000  Copts,  Abyssinians,  and  other  Eastern 
Christians,  viz.,  200,000  in  Egypt,  and  3,000,000  in  Abyssinia. 

6This  incudes  a  population  of  81,478,000  for  the  Eastern  churches,  viz.,  the 
Greek,  Armenian,  Nestorian,  Jacobite,  Coptic,  and  Abyssinian  churches.  These 
are  found  mostly  in  Russia,  Turkey,  and  the  neighlxmng  countries.  The  Civilta 
Cattolica  puts  the  total  population  at  840,000,000,  the  Eastern  churches  at  70,000,- 
000,  and  Protestants  at  66,000,000. 


692      POWER  OP  THE  ROMAN  CATHOLIC  CHURCH. 

Christians,  388,600,000  Pagans,  200,000,000 

Buddhists,  360,000,000  Mohammedans,  165,000,000 

Other  Asiatic  Religions,    260,000,000  Jews,  7,000,000 

They  are  thus  classified  in  the  Civilta  Cattolica  : 

Christianity,  344,000,000  Buddhism,            180,000,000 

Judaism,  4,000,000  Worship  of  Con-  -. 

Islamism,  100,000,000  fucins,  Sin  to, ',  152,000,000 

Brahminism,  60,000,OCO  of  Spirits,  &c., ; 

Total,         840,000,000 

It  will  be  noticed  that  the  Observer  Year-Book  makes  the 
whole  population  of  the  world  1,380,880,423  ;  while  the  Civil- 
ta Cattolica  makes  it  only  840,000,000.  The  former  gives  to 
the  Eastern  churches  not  in  communion  with  the  Roman  Cath- 
olic church,  a  population  of  81,478,000,  and  to  Protestantism 
107,335,000  ;  while  the  latter  gives  to  the  Eastern  Churches 
70,000,000,  and  to  Protestantism  only  66,000,000.  There  are, 
indeed,  great  differences  in  the  accuracy  and  reliability  of  sta- 
tistics and  other  statements  as  published  by  Protestants  and 
even  by  infidels  ;  but  the  statistics  of  population  and  estimates 
of  the  influence  of  the  Roman  Catholic  Church  by  Roman  Cath- 
olics, whether  priests  or  laymen,  whether  put  forth  officially 
or  semi-officially  at  Rome,  or  published  with  or  without  author- 
ity in  New  York  or  Providence  or  anywhere  else,  are,  in  the  au- 
thor's opinion, uniformly  to  be  regarded  and  treated  as  nothing 
more  than  approximations  to  the  truth,  or,  in  less  courteous 
phrase,  as  more  or  less  successful  conjectures.  Yet  it  seems  de- 
sirable and  eminently  proper  that  Roman  Catholics  as  well  as 
Protestants  should,  in  this  respect  as  well  as  in  others,  have 
full  opportunity  to  tell  their  own  story  in  their  own  way. 
Truth  will  never  suffer  from  careful  comparison  and  from  can- 
did and  earnest  investigation.  Only  error  and  falsehood  have 
cause  to  dread  the  light.  Truth  has  power,  because  God  is 
with  it  and  for  it.  The  ancient  prophecy  is  surely  advancing 
towards  its  complete  fulfillment  : 

"  And  the  kingdom  and  dominion,  and  the  greatness  of  the  kingdom 
under  the  whole  heaven,  shall  be  given  to  the  people  of  the  saints  of 
the  Most  High,  whose  kingdom  is  an  everlasting  kingdom,  and  all  do- 
minions shall  serve  and  obey  him  "  (Dan.  7 :  27). 


CHAPTER    XXIX. 

CONCLUSION. 

WE  now  close  our  survey  of  the  Roman  Catholic  system.  We 
have  studied  its  origin  and  development,  its  principles  and  aims, 
its  tendencies  and  relations,  its  professions  and  its  actual  work- 
ings.    We  have  seen  it  at  Rome  and  away  from  Rome,  under 
absolute  governments  and  in  lands  of  law  and  liberty,  in  alli- 
ance with  the  state  and  in  separation  from  the  state,  among  civ- 
ilized and  barbarous  nations,  in  all  latitudes  and  climates  and 
conditions,  in  Europe,  Asia,  Africa,  America,  and  the   islands 
of  the  sea.     We  have  heard  both  sides,  giving  its  friends  a  fair 
opportunity  to  speak  for  it  and  its  enemies  an  equally  fair  oppor- 
tunity to  speak  against  it.  We  have  taken  its  decrees  and  canons 
of  councils,  its  encyclical  letters  and  bulls  and  briefs  and  rescripts 
of  popes,  its  Missal  and  Breviary,  its  Ritual  and  Pontifical,  and 
other  standard  authorities,  and  had  them  faithfully  translated 
from  the  original  Latin  of  editions  which  bore  the  official  sanction 
of  its  dignitaries  ;  we  have  quoted  from  its  approved  publica- 
tions in  English,  its  Ceremonial  and  catechisms,  its  pastoral 
letters  and  periodicals,  its  controversial  and  devotional  works  ; 
we  have  cited  the  most  accurate  and  impartial  writers  of  history 
and   statistics,  and  the  best  qualified  observers  of  facts  ;  we 
have  allowed  those  converted  to  Roman  Catholicism  and  those 
converted  from  it  to  tell  us  plainly  what  they  knew  and  what 
they  thought ;  we   have  gathered  from  all  accessible   sources 
statements,  arguments,  illustrations,  and  the  materials  for  these, 
and  have  had  them  all   so  arranged  and  spread  out  before  us 
that  we  could  take  a  view  of  them  at  once ;  we  have  earnestly 


694  CONCLUSION. 

sought  the  light  and  the  truth  without  any  fear  as  Protestants 
of  being  led  astray  from  God  and  right  if  we  were  only  honest 
and  candid  and  careful  and  prayerful.  "Well  said  that  sturdy 
Protestant,  John  Milton,  in  defending  the  liberty  of  the  press 
more  than  two  centuries  ago : 

"  Though  all  the  winds  of  doctrine  were  let  loose  to  play  upon  the 
earth,  so  Truth  be  in  the  field,  we  do  injuriously  ...  to  misdoubt  her 
strength.  Let  her  and  falsehood  grapple  ;  who  ever  knew  Truth  put 
to  the  worse  in  a  free  and  open  encounter  ?  .  .  . .  For  who  knows  not 
that  Truth  is  strong,  next  to  the  Almighty  ?  She  needs  no  policies, 
nor  stratagems,  nor  licensings,  to  make  her  victorious ;  those  are  the 
shifts  and  the  defenses  that  error  uses  against  her  power ;  give  her  but 
room,  and  do  not  bind  her  when  she  sleeps." 

The  famous  tract  "  Is  it  honest  ?  "  published  by  "  The  Catho- 
lic Publication  Society,"  enforces  its  plea  to  "  examine  the 
doctrines  of  the  Catholic  Church,"  and  to  "  read  the  works  of 
Catholics"  by  an  apparent  agreement  with  our  principle  of 
dealing  candidly  and  fairly  with  all,  thus : 

"  See  both  sides.  Examine,  and  be  fair,  for  Americans  love  fair 
play." 

"  Looking,"  therefore,  "  unto  Jesus,  the  author  and  finisher  of 
our  faith"  (Heb.  12 :  2),  and  having  confidence  that  the  Spirit  of 
truth,  whom  he  sends,  is  both  able  and  willing  to  guide  us  into 
all  truth  (John  16  :  13)  and  to  give  to  his  kingdom  of  truth  its 
promised  and  glorious  triumph  (John  18 :  37.  Rev.  11 :  15). 
we  can  afford  to  let  Roman  Catholics  as  well  as  Protestants 
make  their  own  statements  and  bring  forth  their  strongest  and 
most  plausible  arguments  in  defense  of  their  system.  What 
there  is  of  God's  truth  and  workmanship  in  their  church  will 
stand  and  ought  to  stand,  and  whatever  there  is  in  it  of 
error  and  of  human  or  Satanic  workmanship  must  fall  and  be 
brought  to  naught. 

From  the  survey  which  we  have  now  taken,  it  is  evident  that 
the  Roman  Catholic  church  not  only  has  been,  but  is  now, 
a  mighty  power  in  this  world.  Nor  is  it  difficult  to  see  some 
of  its  sources  of  strength. 


CONCLUSION.  695 

There  19  that  skillfully  compacted  and  efficient  organization, 
centralized  in  the  pope  as  the  reputed  vicegerent  of  God  upon 
earth  and  the  infallible  vicar  of  Jesus  Christ,  making  every 
archbishop  and  bishop  throughout  the  world — isolated  and  self- 
devoted  as  he  may  be — directly  dependent  upon  the  pope  for 
office  and  authority  and  binding  each  by  a  most  solemn  oath  to 
render  obedience  to  him,  reaching  through  its  priests — who  are 
dissevered  from  the  ties  of  family  and  country,  and  canonically 
subject  to  their  bishops — the  hearts  and  consciences  of  its  200 
million  members  and  controlling  them  at  the  confessional  and 
by  its  sacraments  and  its  terrors  of  excommunication  and  pur- 
gatory and  its  various  powers  and  appliances  suited  to  every 
case,  having  also  a  disciplined  and  well-officered  army  in  its  re- 
ligious orders  and  congregations  which  are  likewise  separated 
from  the  rest  of  the  community  and  bound  to  obey  their  re- 
spective heads  and  those  heads  in  direct  communication  with 
the  central  power  in  Rome — this  wonderfully-contrived  and 
compacted  organization,  embracing  from  one-fourth  to  one- 
seventh  of  the  earth's  population,  and  directed  in  all  its  parts 
and  through  all  its  extent  of  operation  by  a  single  will,  is  surely 
capable  of  accomplishing  great  results  by  sagaciously  using  its 
resources  and  concentrating  its  efforts  upon  any  given  point  or 
points  as  it  may  seem  desirable  or  needful  (see  Chs.  II.,  III., 
VII.,  VIII.,  IX.,  XIV.,  XVII.,  XXI.,  Ac.). 

Look  too  at  the  known  antiquity  of  the  Roman  Catholic 
church — an  antiquity  which  naturally  challenges  respect,  rever- 
ence, homage.  For  18  centuries  it  has  been  an  organized 
church.  It  can  point  to  its  martyrs  and  confessors,  its  fathers 
and  primitive  Christians,  its  multitudes  of  holy  men  and  women 
whose  names  have  been  famous  from  age  to  age.  It  stands  up 
by  the  side  of  those  who  dissent  from  it  and  question  its 
claims,  as  a  venerable  ancient  by  the  side  of  some  impertinent 
and  conceited  youngsters  who  cannot  or  will  not  appreciate  the 
superiority  of  "  holy  mother  church,"  and  who  ought  therefore 
to  be  checked,  restrained,  censured, punished.  The  principle  that, 
other  things  being  equal,  the  old  are  wiser  than  the  young,  may 


696  CONCLUSION. 

be  used  to  defend  and  strengthen  the  Boman  Catholic  church. 
But  see  Chapters  II.,  III.,  XXVI. ,  &c. 

This  church  has  another  advantage  in  its  assumed  apostolical 
preeminence  as  the  sole  authorized  channel  of  Divine  grace  to 
saints  and  sinners.  It  is  never  weary  of  ringing  the  changes 
upon  "  St.  Peter  and  the  church — St.  Peter,  the  prince  of  the 
apostles — St.  Peter,  the  rock  on  which  the  church  is  built — 
St.  Peter,  the  founder  and  first  bishop  of  the  church  of  Rome 
— St.  Peter,  from  whom,  through  a  regular  and  unbroken  line 
of  his  canonically  consecrated  successors,  has  come  down  to 
the  present  pope  the  undoubted  supremacy  of  the  church  of 
Christ  on  earth — the  church,  which  has  the  guardianship  of 
Divine  truth — the  church,  out  of  which  there  is  no  salvation 
— the  church,  against  which  the  gates  of  hell  shall  not  pre- 
vail "  (see  Chs.  II.,  III.,  &c.). 

The  long-continued  greatness  and  glory  of  Rome  adds  an- 
other element  of  strength  for  the  Roman  Catholic  church. 
Rome  was  for  ages  the  acknowledged  mistress  of  the  world ; 
and  it  became  natural  to  look  to  Rome  as  the  source  of  author- 
ity. The  temporal  supremacy  of  Rome  opened  the  way  for 
her  spiritual  supremacy,  and  helped  to  perpetuate  the  latter, 
when  it  was  once  established  (see  Chap.  I.). 

Another  and  an  important  element  of  strength  to  the  Roman 
Catholic  church  is  found  in  its  large  endowments  and  accumu- 
lated wealth.  It  holds  its  church-edifices  and  monasteries  and 
educational  and  charitable  establishments  by  such  a  tenure  as 
to  be  independent  of  contemporary  fear  or  favor  (see  Chs. 
VII.,  VIII.,  XXI.,  XXIV.).  By  the  skillful  use  of  the  polit- 
ical and  social  influence  (see  Ch.  XXVIII.)  connected  with  its 
wealth  and  numbers  and  centralized  organization  it  has  facil- 
ities for  advancing  to  honor  and  otherwise  repaying  those  who 
sustain  and  honor  it,  and  for  hindering  or  preventing  the  pros- 
perity and  advancement  of  those  who  oppose  it.  It  has  made 
and  does  make  alliances  with  politicians  and  others  for  the 
furtherance  of  its  own  ends.  The  picture  which  was  drawn 


CONCLUSION.  697 

of  a  western  city  (Columbus,  0.)   a  few  years  ago,  is  true  of 
others  also : 

The  Roman  Catholics  "  hold  the  power,  and  have  for  years.  And 
hence  we  have  never  been  able,  within  my  knowledge,  and  it  is  safe 
to  say,  perhaps,  within  the  knowledge  of  the  '  oldest  inhabitant,'  to 
elect  a  municipal  officer  who  has  not,  either  in  the  outset  or  the  issue, 
both  drunk  and  gambled,  and  been  notoriously  profligate  besides.  We 
can  hardly  elect  a  sheriff  who  is  not  a  disgrace  to  the  name  of  honesty, 
or  a  county  attorney  who  is  not  a  libel  on  law.  And  in  some  of  the 
wards  of  our  city,  in  our  hotly  contested  elections,  it  is  almost  worth  a 
man's  life  to  vote  any  other  than  the  Irishman's  ticket.  And  to-day, 
because  of  this  element  and  the  power  it  wields,  hard  upon  a  thousand 
*  doggeries'  [=  grog-shops]  openly  defy  the  law;  gambling-dens  keep 
open  doors  upon  our  most  public  streets,  while  to  keep  such  an  estab- 
lishment is  a  penitentiary  offense  ;  and  we  cannot  get  a  grand  jury  in 
the  county  that  will  find  a  bill  of  indictment  against  either  the  propri- 
etor of  a  faro-bank,  a  liquor-saloon,  or  a  brothel !  " 

.  Roman  Catholicism  has  also  an  element  of  great  power  in 
its  grandeur  and  showy  magnificence.  It  has  its  grand  cathe- 
drals and  churches  in  the  most  desirable  situations :  it  has  its 
gorgeous  ceremonies  and  pompous  processions  with  all  the 
adjuncts  of  unrivaled  music  and  artistic  splendor;  it  appro- 
priates to  itself  all  the  fine  arts  in  their  most  fascinating  and 
impressive  forms ;  it  makes  use  of  every  device  to  affect  the 
senses  and  through  them  to  influence  the  feelings.  And  it 
will  specially  attract  those  who  love  a  pretentious  or  dreamy 
religion,  the  self-righteous  and  those  who  are  fond  of  parade, 
those  who  love  and  seek  great  things  for  themselves  (see  Chs. 
XIV.  and  XX.). 

The  Roman  Catholic  church  has  certainly  an  element  of 
strength  in  its  admitted  reception  and  advocacy  of  Scriptural 
truth  (see  Chap.  II.).  It  claims  as  its  own  every  doctrine 
revealed  in  the  Bible,  every  duty  therein  enjoined,  every  truth 
and  every  practice  of  holiness.  No  Christian,  however  much 
opposed  to  the  Roman  Catholic  church,  can  deny  that  the 
Roman  Catholics  receive  and  maintain  much  truth ;  but  it  is 


698  CONCLUSION. 

this  mixture  of  truth  with  error  which  makes  the  combination 
defensible  and  plausible  and  hence  dangerous.  The  nutritious 
sugar  or  refreshing  water  may  be  the  vehicle  for  introducing 
into  the  stomach  the  most  deadly  poison. 

The  Roman  Catholic  church  is  no  absurd  and  meaningless 
bugbear,  but  a  living  and  active  organism,  formidable  in  its 
strength  and  efficiency.  Those  who  know  little  of  its  power 
may  make  themselves  merry  over  its  pretensions ;  but  many 
a  Protestant  can  echo  the  sentiment  uttered  by  the  late  Rev. 
Richard  Cecil  of  the  Church  of  England : 

"  Popery  was  the  masterpiece  of  Satan." 

And  a  Roman  Catholic,  the  noted  Father  Ignatius  of  Eng- 
land, has  adopted  this  sentiment  in  a  measure,  by  saying  to 
Rev.  Dr.  Gumming : 

"  Sir,  if  the  church  of  Rome  be  not  the  church  of  Christ,  it  is  the 
masterpiece  of  the  Devil." 

And  strongly  does  Dr.  Cumming  enforce  this  idea : 

"  So  said  Father  Ignatius.  So  say  I.  I  believe  there  was  immense 
meaning  in  his  words.  It  is  the  one  or  the  other.  And  I  believe 
that  one  great  danger  to  which  Protestants  are  subject  is  the  constant 
habit  of  supposing  that  Rome  is  a  coarse  and  vulgar  imposture,  unfit 
for  the  light  of  the  19th  century  ;  instead  of  feeling  that  it  is  the  gigan- 
tic conspiracy  of  Satan,  worked  out  by  the  archangel's  wickedness  and 
will.  Antichrist,  with  his  people,  constituting  the  church  of  Rome ; 
CHRIST,  in  the  midst  of  his,  constituting  its  correlative,  the  church  of 
the  living  GOD.  Despise  it,  it  will  overwhelm  you  ;  tamper  with  it, 
it  will  ensnare  and  captive  you;  resist  it  in  the  name  of  GOD,  and 
like  its  author  the  Devil,  it  will  instantly  flee  from  you.  It  is  the 
masterpiece  of  Satan  beyond  dispute,  and  only  by  viewing  it  in  that 
light  will  you  be  enabled  rightly  to  estimate  your  danger  and  its  in- 
herent element  of  progress  and  power." 

But  the  Protestant  sees  also  elements  of  weakness  in  the 
Roman  Catholic  system.  These  have  been  dwelt  upon  in  the 
various  chapters  of  the  present  volume.  "We  have  seen  that 
its  main  arguments  rest  on  assumption,  pretension  and  show ; 


CONCLUSION.  699 

that  it  is  externally  strong  and  apparently  united,  but  inter- 
nally weak.  Its  Jesuitism  and  Jansenism  (see  Chs.  III.,  IV., 
IX.),  its  many  contentions  in  and  between  and  about  religious 
orders  (see  Chap.  VIII.),  its  Ultramontanism  and  Gallicanism 
and  Liberalism  (see Chs.  II., HI.,  IV.,  VI., XXII., XXIII.), its 
fluctuations  and  contradictions  between  "  infallible  "  popes  and 
"  infallible  "  councils  (see  Chs.  III.,  IV.,  VI.,  <fec.),  its  consti- 
tutional and  ineradicable  hostility  to  liberty  and  progress  (see 
Chs.  IV.,  XXVII.,  <fec.),  and  its  absolute  inability  to  retain 
control  of  many  who  are  classed  among  its  members  (see  Chs. 
XXII.,  XXIII.,  XXIV.,  XXVII.,  XXVIII.),  are  all  signs  of 
something  besides  Divine  power  in  it.  Corruption  and  tyran* 
ny  and  selfishness  and  sin  have  flourished  and  do  now  flourish 
in  it  and  through  it ;  it  cramps  and  debases  the  intellect ;  it 
sensualizes  the  affections ;  it  perverts  the  judgment  and  con- 
science ;  it  domineers  over  the  ignorant  and  allows  them  to  re- 
main in  their  ignorance ;  it  opposes  the  appeal  to  individual 
responsibility,  and  the  attempt  to  raise  mankind  to  a  higher 
level  of  Christian  intelligence  and  civilization  and  righteous- 
ness ;  it  has,  through  its  highest  authorities,  sanctioned  and 
protected  violence  and  fraud  and  treachery  and  murder ;  it  has 
furnished  an  open  door  for  every  sin  and  a  dungeon  for  every 
virtue  ;  it  has  put  itself  out  of  sympathy  with  the  friends  of 
Christian  liberty  and  love  and  of  the  pure  Gospel  of  Christ  and 
of  the  open  Bible  ;  its  affiliations  and  friendships  are  with  those 
that  love  darkness  rather  than  light  because  their  deeds  are 
evil.  The  evidence  of  all  this  is  seen  in  every  chapter 
of  this  volume,  and  would  fill  a  thousand  volumes.  Eo- 
man  Catholicism,  claiming  infallibility,  can  not  repudiate 
the  errors  of  the  past* — can  not  change  for  the  better  (see 

*  In  an  article  on  the  "  Apostasy  of  Dr.  Dollinger"  (see  Chap.  XXII.),"  The  Catho- 
lic World  "  for  June,  1871,  speaks  thus : 

"...  The  law  is  clear  and  plain.  All  dogmatic  decrees  of  the  pope,  made 
with  or  without  his  general  council,  are  infallible  and  irreformable.  Once  made, 
no  pope  or  council  can  reverse  them.  .  .  The  church  can  never  change,  never  re- 
form her  faith,  never  retract  her  decisions,  never  dispense  her  children  from  an  ob- 
ligation she  has  once  imposed  on  them  of  receiving  a  definition  as  the  true  expres- 
sion of  a  dogma  contained  la  the  divine  revelation.  To  do  so,  would  be  to  destroy 


700  CONCLUSION. 

Chap.  n.).  "  Always  and  everywhere  the  same  "  (in  Latin, 
"  semper  el  ulique  eadem  ")  is  its  motto.  It  may  be  apparently 
modified  in  some  respects,  while  its  spirit  and  tendency  and 
aims  remain  unaltered.  It  may  conceal  its  odious  features  and 
plausibly  explain  its  obnoxious  actions ;  it  may  have  in  its  com- 
munion many  true  friends  of  both  God  and  man ;  yet  as  a  sys- 
tem it  is  perpetually  at  war  with  American  institutions  and 
with  the  prosperity  and  safety  of  the  American  people.  It  has 
more  and  plainer  marks  of  the  "  synagogue  of  Satan  "  than 
of  the  Church  of  God. 

It  was  a  saying  of  that  noble  Frenchman  who  periled  his 
life  and  fortune  to  establish  American  liberty — a  saying  which 
has  been  controverted,  but  is  fully  authenticated  by  Prof.  S.  F. 
B.  Morse : 

"  If  ever  the  liberty  of  the  United  States  is  destroyed,  it  will  be  by 
Romish  priests." 

Lafayette  is  claimed  as  a  Catholic  ;  but  he  was  a  Gallican 
Catholic  (see  Chap.  XXIII.,  &c.),  a  liberal  Catholic,  or  he 
would  never  have  uttered  this  warning  to  the  American  peo- 
ple. Many  other  Catholics  have  been  true  friends  of  liberty  ; 
but  the  Roman  Catholic  system  is  irreconcilably  hostile  to  true 
liberty.  The  two  great  principles  of  that  system — (1)  you 
must  believe  as  the  church  decrees — and  (2)  there  is  no  sal- 
vation outside  of  the  church — bind  every  Roman  Catholic,  and 
tend  to  make  him  both  a  subject  and  a  tool  of  despotism. 

herself,  and  fall  down  to  the  level  of  the  sects.  The  idle  talk  of  writers  for  the 
secular  press,  whether  they  pretend  to  call  themselves  Catholics  or  not,  about  the 
church  conforming  herself  to  liberal  principles  and  the  spirit  of  the  age,  is  simply 
worthy  of  laughter  and  derision.  No  Catholic  who  has  a  grain  of  sense  will  pay 
any  heed  to  opinions  or  monitions  coming  from  such  an  incompetent  source.  The 
church  is  the  only  judge  of  the  nature  and  extent  of  her  own  powers,  and  of  the 
proper  mode  of  exercising  them.  The  pontiffs,  prelates,  pastors,  priests,  and 
theologians  of  the  church,  are  her  authorized  expositors  and  interpreters,  her  advo- 
cates and  defenders.  Those  who  desire  to  be  her  worthy  members,  and  those  who 
wish  to  learn  what  she  really  is,  will  seek  from  them,  and  from  them  only,  or  from 
authors  and  writings  which  they  have  sanctioned,  instruction  in  the  true  Catholic 
doctrine.  .  .  " 


CONCLUSION.  701 

The  Duke  of  Richmond,  who  was  governor  of  Canada  half  a 
century  ago,  and  had  conversed  with  many  of  the  sovereigns 
and  princes  of  Europe,  was  considered  as  uttering  remarkable 
language  when  he  spoke  thus  of  the  United  States  in  1819,  and 
declared  that  he  was  expressing  the  unanimous  opinion  of  those 
sovereigns  and  princes : 

"  The  church  of  Rome  has  a  design  upon  that  country,  and  it  will,  in 
time,  be  the  established  religion,  and  will  aid  in  the  destruction  of  that 
republic. " 

But  this  language  does  not  appear  so  remarkable  now.  Look 
at  the  progress  and  altered  demeanor  of  Roman  Catholicism  in 
this  country.  It  came  into  the  land  a  fugitive  and  an  exile ;  it 
was  pitied  and  sheltered  and  warmed  and  fed ;  it  has  become 
great  and  mighty  ;  it  now  grasps  all  the  reins  of  power,  and 
demands  as  its  right  the  possession  and  control  of  every  privil- 
ege and  of  every  advantage.  "  My  right  of  conscience  is  the  law 
for  the  state,"  says  "  The  Catholic  World."  "  My  conscience 
is  my  church,  the  Catholic  church,"  it  continues ;  "and  any  re- 
striction of  her  freedom,  or  any  act  in  violation  of  her  rights, 
violates  or  abridges  my  right  or  freedom  of  conscience."  All, 
therefore,  that  the  Roman  Catholic  church  has  ever  enacted  or 
demanded  ;  all  her  educational  and  ecclesiastical  system,  her 
exemption  of  the  priesthood  from  civil  jurisdiction,  her  assump- 
tions of  entire  supremacy,  her  persecuting  decrees,  her  whole 
canon  law,  may  become  American  law,  just  as  soon  as  it  shall 
seem  expedient  to  demand  and  become  possible  to  secure  their 
enforcement ;  and  there  are  politicians  and  tradesmen  who  are 
ready  for  selfish  ends  to  do  all  they  can  to  help  forward  this 
grand  consummation.  Even  now  we  can  begin  to  see  the  ap- 
plicability of  La  Fontaine's  fable,  which  has  been  thus  render- 
ed into  English  verse  : 

"  A  houseless  dog  with  a  small  litter 
To  whom  the  cold  was  very  hitter, 
Another  kindly  dog  approached, 
And  all  her  household  sorrows  broached; 


702  CONCLUSION. 

In  short,  got  leave  herself  to  shut 
Within  the  other's  friendly  hut. 
At  proper  time  the  lender  came 
Her  borrowed  premises  to  claim. 
Mama  crawled  feebly  to  the  door 
And  humbly  begged  a  fortnight  more ; 
'Her  little  pups  could  hardly  walk.' 
The  lender  yielded  to  her  talk. 
Another  fortnight  passed  away, 
The  pups  grew  stronger  every  day ; 
And  when  again  the  friend  did  come 
To  ask  for  her  own  house  and  home, 
The  dog,  as  if  she  would  have  bit  her, 
Eeplied,  '  I'm  ready  with  my  litter 
To  go  when  you  can  turn  me  out. 
My  pups  are  now  grown  fierce  and  stout ; 
And  if  for  your  old  house  you  fight, 
You'll  find  that  they  can  scratch  and  bite.' 

"  MORAL. 

"  If  in  your  house  the  foe  steps  his  one  foot, 
He'll  surely  put  the  other  in — to  boot." 

But  what  can  and  should  American  Protestants  do  in  re- 
spect to  Roman  Catholics  and  the  Roman  Catholic  church  ? 

1.  Draw  a  broad  line  of  distinction,  and  put  the  Roman 
Catholic  church  and  system  on  the  one  side  of  it,  and  the  indi- 
viduals who  are  connected  with  that  church  and  system  on  the 
other.     Let  it  be  remembered  that  Roman  Catholics  may  be 
better  than  their  system,  more  enlightened   than  their  church. 
Some  members  of  a  family  may  have  little  or  no  share  in  the 
stupidities,  the   follies,  the   vices  that  characterize  the  rest. 
And  it  is  one  of  the  blessed  inconsistencies  of  mankind,  that 
often  they  do  not  see  or  do  not  adopt  all  the  logical  conse- 
quences of  their  own  theories.     At  any  rate,  the  Roman  Catho- 
lics of  our  land  are  now  our  countrymen  and  our  fellow-im- 
mortals ;  and  it  is  our  duty  to  regard  and  treat  them  as  such. 
We  may  abhor  the  church  and  the  system  by  which  they  are 
held  in  subjection,  while  we  have  compassion  on  the  poor  vic- 
tims of  error  and  delusion. 

2.  Do  not  shrink  from  looking  the  threatening  dangers 


CONCLUSION.  703 

full  in  the  face.  The  Roman  Catholic  church  has  an  efficient 
organization,  and  a  numerous  and  devoted  membership ;  it  is 
admirably  fitted  to  win  and  control  multitudes  ;  its  leaders  are 
well-informed,  wide-awake,  sagacious,  energetic,  and  often 
self-sacrificing  for  their  church,  quick  to  detect  all  weak  points 
and  to  make  the  most  of  all  advantages,  observant  of  men  and 
of  measures,  ready  to  avail  themselves — whenever  it  is  expedi- 
ent— of  Protestant  weapons,  able  to  command  the  services  of 
Protestant  helpers,  united  in  their  plans  and  movements,  ani- 
mated by  their  view  of  the  past  and  the  present,  and  jubilant 
in  their  confident  expectation  of  speedy  and  complete  suprem- 
acy throughout  this  whole  land. 

3.  Do  not  patronize  or  help  Roman  Catholic  churches, 
schools,  convents,  hospitals,  or  any  of  their  institutions.  The 
tendency  and  influence  of  all  these  institutions  is  preeminently 
denominational,  as  has  been  already  shown  (Chs.  VII.,  VIII., 
XX.,  XXI.,  XXIV.,  <fcc.).  Every  thing  is  under  the  control 
of  the  hierarchy  for  the  purposes  and  objects  of  the  Roman 
Catholic  church.  Every  dollar  and  every  scholar  is  a  contri- 
bution to  be  made  the  most  of  for  the  church.  Every  Roman 
Catholic  priest  and  monk  and  nun,  whether  in  a  school  or  sem- 
inary or  hospital  or  elsewhere,  is  specially  bound  to  make 
every  day's  work  tell  for  the  advantage  of"  holy  mother  church." 
Take  a  very  recent  illustration.  In  consideration  of  valuable 
services  rendered  by  the  Sisters  of  Mercy  at  Charleston,  S.  C., 
to  sick  and  wounded  Union  officers  and  soldiers,  Congress  in 
April,  1871,  made  an  appropriation  to  these  Sisters  of 
$20,000  for  the  purpose  of  rebuilding  their  orphan  asylum 
which  was  destroyed  during  the  war.  To  meet  an  objection 
respecting  the  danger  that  the  money  appropriated  might  be 
diverted  to  other  uses,  the  bishop  of  Charleston  is  said  to  have 
written  a  letter  to  assure  Congress  that  the  Sisters  of  Mercy 
there  were  a  corporate  body,  and  that  no  priest  could  even 
handle  the  money.  The  appropriation  was  warmly  urged,  and 
was  voted  unanimously  by  the  House  of  Representatives.  The 
same  month  the  Lady  Superior  and  a  companion  went  to 


704  CONCLUSION. 

Washington  to  get  the  money ;  but  a  Roman  Catholic  priest 
from  Charleston  peremptorily  ordered  them  away,  and  they 
obeyed  ;  then  the  priest  went  to  the  Treasury  department,  and 
as  the  representative  of  the  Sisters  obtained  the  warrant  for 
the  money.  It  is  not  necessary  to  inquire  further  into  the  fate 
of  the  appropriation,  for  by  Roman  Catholic  ecclesiastical  law 
(see  Chs.  VIII.  and  XXI.)  it  is  subject  to  the  control  of  the 
bishop.  That  which  is  given  for  one  object  may,  at  the  discre- 
tion of  the  bishop,be  appropriated  to  another  and  different  ob- 
ject ;  and  there  is  no  remedy,  except  through  the  bishop's  ec- 
clesiastical superiors.  Yet  Protestants  give  money,  land, 
building-material,  assistance  in  one  way  and  another,  any 
thing  that  is  wanted,  to  erect,  endow  and  support  Roman 
Catholic  institutions,  and  thus  to  aid  in  establishing  and  per- 
petuating the  mighty  power  of  the  Roman  Catholic  hierarchy. 
This  is  not  the  way  to  "  be  wise  as  serpents  and  harmless  as 
doves"  (Matt.  10  :  16),  or  to  be  "  good  stewards  "  of  that 
which  God  has  graciously  bestowed  upon  us  (1  Pet.  4:  10),  or 
even  to  be  "  faithful  in  that  which  is  least"  (Luke  16  :  10). 

4.  Make  it  a  matter  of  conscience  to  understand  and  oppose 
the  Roman  Catholic  system  in  all   its  characteristic  forms  and 
schemes.     If,  as  Protestants  fully  believe,  it  is   the  grand  foe, 
here  and  everywhere,  of  evangelical  religion,  of  civil  and  reli- 
gious liberty,  of  popular  enlightenment  and  national  prosperity, 
of  the  temporal  and  spiritual  well-being  of  mankind ;  then  it 
certainly  ought  to  be — must  be — brought  to  the  light,  and  kept 
in  the  light,  and  annihilated  by  the  blaze  of  light  and  the  weap- 
ons of  truth.     There  can  be  no  compromise — no  middle  course. 
The  alternative  is   simply — We  must  destroy  its   power,  or  it 
•will  destroy  us  and  all  we  hold  dear. 

5.  Show  to  Roman  Catholics  a  better  way  and  a  better  relig- 
ion than  theirs.      By  precept  and  by  example,  by   every  ex- 
cellence of  earnest  Christian  life  and  effort,  American  Protes- 
tants should   prove  the   heavenly  superiority  of  true  faith  and 
love.     Well  has  that  veteran  controversialist,  Rev.   Leonard 
Bacon,  D.D.,  spoken  upon  this  point: 


CONCLUSION.  705 

"...  "We  can  never  do  any  good  to  our  Roman  Catholic  neighbors 
without  treating  them  courteously  and  kindly.  Let  us  testify  against 
their  errors  constantly  and  intelligibly,  but  always  courteously.  Let 
us  treat  them  as  well  as  we  can.  If  to  us  they  are  heretics,  far  astray 
from  the  simplicity  of  the  Gospel,  let  us  remember  that  to  them  we  are 
heretics,  self-excluded  from  that  church  in  which  alone  there  is  salva- 
tion :  and  '  putting  ourselves  in  their  place,'  let  us  treat  them  as  we 
would  that  they  should  treat  us." 

Says  another  Christian  minister,  Rev.  T.  DeWitt  Talmage. 

"...  Let  me  venture  the  statement  that  bitter  denunciation  and  car- 
icature on  the  "part  of  good,  but  mistaken  men,  never  pulled  down  one 
Roman  Catholic  church,  but  has  built  five  hundred.  Whatever  a  man 
takes  as  his  religion  he  holds  as  sacred  and  not  to  be  laughed  at.  .  . 
There  is  only  one  way  to  make  a  man  give  up  his  religion,  and  that  is 
by  showing  him  a  better.  .  . .  Violence  of  Christian  denunciation  only 
rouses  up  opposition.  Depend  upon  it,  if  we  use  worldly  weapons  and 
a  worldly  policy,  Romanism  will  beat  us.  They  are  more  than  a 
match  for  us  in  anathema. * .  .We  cannot  compete  in  bitterness  with  a 
church  that  burned  John  Oldcastle,3  and  scattered  the  ashes  of 
"Wickliffe,3  and  massacred  the  Waldenses,  and  exterminated  the 
Albigenses,*  and  dug  the  Inquisition,5  and  roasted  over  slow 
fires  Nicholas  Ridley,6  and  had  medals  struck  in  honor  of  St.  Bar- 
tholomew's massacre,7  and  took  God's  dear  children  and  cut  out  their 
tongues,  and  poured  hot  lead  into  their  ears,  and  tore  out  their  nails 

i  See  Chapters  IV.  and  XVIII. 

3  Sir  John  Oldcastle,  called  "  the  good,"  was  the  first  martyr  and  the  first  au- 
thor among  the  nobility  of  England.  He  married  the  heiress  of  Lord  Cobham, 
aud  thus  obtained  that  title.  He  was  an  able  and  learned  man,  and  a  leading  re- 
former. He  was  excommunicated,  charged  with  being  the  leader  of  a  pretended 
conspiracy  of  the  Lollards  or  Wickliffites,  apprehended,  summarily  tried  and  con- 
demned as  a  rebel  and  heretic,  aud  then  hung  in  chains  on  a  gallows  in  St.  Giles's 
Fields,  London,  with  a  fire  kindled  under  him  by  which  he  was  roasted  to  death, 
in  December,  1417. 

8  See  pp.  211,  417.        *  See  Chapter  XII.        6  See  Chapter  XI. 
e  Nicholas  Ridley,  bishop  of  London,  distinguished  among  the  English  Reformers 
for  his  piety,  learning,  and  solid  judgment,  was  burned  at  the  stake  with  the  faith- 
ful and  honest  HughLatimer,  bishop  of  Worcester,  at  Oxford,  Oct.  16,  1555. 

i  The  Bartholomew  massacre  is  described  on  pp.  401-3.     A  fac-simile  of  the 
medal  is  given  on  p.  403. 
45 


706  CONCLUSION. 

with  pincers,  and  let  water  fall  upon  their  heads  until  it  wore  to  the 
brain,  and  wrenched  their  bodies  limb  from  limb,  and  into  the  wine- 
press of  its  wrath  threw  the  red  clusters  of  a  million  human  hearts 
till  under  the  trampling  of  their  feet  the  blood  foamed  to  the  lip  of 
their  impearled  chalices.1 

"  The  weapons  of  our  warfare  are  not  carnal,  but  spiritual  and 
mighty  through  God  to  the  pulling  down  of  strongholds. . .  To  the  pen- 
ances, the  costly  indulgences,  and  fatiguing  genuflections  of  Romanism, 
we  will  oppose  a  broad-armed  Gospel  that  without  money,  and  without 
price,  and  without  penances,  and  without  crossings,  invites  a  world  to 
be  saved — a  free  Bible — a  free  salvation — a  free  heaven ! 2  .  . .  Against 
the  bedwarfed  Roman  Catholic  literature,  we  will  bring  the  battering- 
ram  of  a  Christian  printing-press.3 ...  To  the  celibacy  of  the  Romish 
priesthood  I  oppose  the  happy  households  of  the  Christian  ministry.4 . . 
To  the  Roman  Catholic  schools  and  colleges,  .  .  .  we  will  oppose  free 
schools.5  . .  In  opposition  to  the  Latinized  service  of  Romish  churches,6 
we  set  plain  prayers  that  all  may  follow,  and  plain  preaching  that 

all  can    understand In    opposition   to   Romish    cathedrals 

dark,  damp,  and  fetid,7  we  will  set  cheerful  churches,  with  fre=h 
air  and  plenty  of  light.  .  .  In  opposition  to  the  artistic  chanting  in 
Romish  cathedrals,  I  set  congregational  singing.  ...  In  opposition  to 
the  bigotry  of  the  Romish  church,  I  set  the  broad  platform  of  Chris- 
tian brotherhood.  All  outside  their  church  are  cursed  as  heretics. 
We  oppose  that  procedure  by  offering  our  blessing  to  all  who  believe 
in  the  Lord  Jesus  Christ,  be  they  Protestant  or  Roman  Catholic,  Cal- 
vinist  or  Arminian,  sprinkled  or  immersed :  one  Lord — one  faith — one 
baptism — one  cross — one  Holy  Ghost — one  judgment-seat — one  doxo- 
logy — one  heaven ! " 

There  is  room  for  all  who  love  their  country  and  their  race 
to  lend  a  helping-hand  towards  this  good  work.  Let  honesty 
and  uprightness  and  Christian  kindness  be  our  rule  in  business 
and  in  politics  as  well  as  in  religion ;  let  every  one,  whether  su- 
perior or  equal  or  inferior,  employer  or  neighbor  or  dependent, 
recognize  his  or  her  own  peculiar  opportunities  and  obligations 

»  See  Chs.  XI.,  XIL  » See  Chs.  XIII.,  XIV.,  XVIII.,  XIX.  "Sec  Chap. 
XXV.  <  See  Chs.  VIL,  VIII.  *  See  Chap.  XXIV.  eSee  Chao.  XIV 
'See  Chap.  XX. 


CONCLUSION.  707 

to  benefit  the  needy  and  the  stranger,  the  widow  and  the  father- 
less ;  let  the  church  and  the  Sunday-school  and  the  free-school 
and  the  family  have  room  and  help  for  each  to  do  its  own  ap- 
propriate and  beneficent  work ;  let  Christian  ministers  and 
Christian  people,  like  their  Master,  seek  to  save  the  lost,  not 
officially  or  in  set  ways  merely,  but  by  all  the  devices  of  warm- 
hearted heavenly  love  ;  and  when,  through  Christian  faithful- 
ness or  neighborly  kindness  or  in  any  other  mode,  the  way 
has  been  opened  to  a  child's  or  a  parent's  heart,  and  prejudices 
have  been  partially  overcome,  and  hopeful  progress  has  been 
made  in  the  direction  of  light  and  truth  and  righteousness,  let 
not  Pharisaic  horror,  or  aristocratic  exclusiveness,  or  mean- 
spirited  envy,  or  sectarian  jealousy,  or  an  itching  to  say  and 
do  smart  things,  or  vain-glorious  boasting,  or  uncharitable  ac- 
cusation or  insinuation  or  taunt,  or  any  other  earthly  and  un- 
worthy feeling  or  influence  or  course,  rekindle  the  fierce  old 
fires  of  prejudice  and  hatred — which  may  be  dormant  and  for 
a  time  invisible  without  being  quenched — and  thus  destroy — 
perhaps  forever — all  the  good  accomplished  or  intended  for  the 
poor  exile.  Every  American,  who  prizes  the  blessings  of  in- 
telligence and  freedom  and  true  Christianity,  may  aid  more  or 
less  directly  and  efficiently  towards  making  the  Roman  Catho- 
lics of  our  land  partakers  of  these  same  blessings.  And, 

6.  TVe  may  be  encouraged  *to  believe  that  the  Roman  Cath- 
olic system  shall  be  brought  to  naught  and  those  who  are  now 
Roman  Catholics  themselves  become  real,  earnest,  faithful  Chris- 
tians. Some  of  the  signs  of  the  times  are  noticed  in  Chapters 
XXIV.,  XXVIII.,  &c.  Many  of  our  Roman  Catholic  neighbors 
have  already  found  out  that  public  schools — American  schools — 
are  far  superior  to  their  parochial  schools  in  all  that  qualifies 
for  success  and  usefulness  in  life ;  and  others  are  finding  it 
out  day  by  day ;  and  many  of  them  will  have  for  their  chil- 
dren that  which  they  themselves  see  and  know  is  best  for  them. 
They  have  found  that  this  is  a  land  of  liberty ;  and  that,  as 
one  consequence  of  this,  the  priest  cannot  domineer  over  them 
as  in  the  old  country.  They  are  learning  to  think  and  act  for 


708  CONCLUSION. 

themselves  in  one  way  and  another.  Even  Fenianism,  which 
has  flourished  in  spite  of  priestly  opposition  and  churchly  anath- 
ema (Chs.  XI.,  XXI.,  XXII.),  may  be  in  this  way  a  blessing 
in  disguise.  And  the  lamentation,  which  comes  to  us,  of  im- 
mense losses  to  the  Roman  Catholic  church  in  this  country 
(see  Chap.  XXVIII.),  is  another  encouragement  to  American 
Protestants  to  labor  in  hope.  Many  of  the  first  generation, 
and  more  of  the  second,  among  the  Roman  Catholics  of  Irish 
or  German  or  other  foreign  origin,  pass  entirely  beyond  the 
control  of  the  Roman  Catholic  church.  Many  of  them  have 
become  and  are  becoming  enlightened  Protestant  Christians. 
And  through  the  power  of  social  and  Christian  influence  these 
changes  prepare  the  way  for  other  and  still  greater  changes 
to  follow  them.  But  still  further,  our  fathers'  God  and  our 
God  is  with  us,  and  will  be  with  us,  if  we  are  faithful  to  honor 
him  ;  and  "  if  God  be  for  us,  who  can  be  against  us  "  (Rom. 
8 : 31)  ?  His  dealings  with  our  nation  in  the  past  are  an 
earnest  of  what  he  will  do  with  us  hereafter.  He  has  brought 
us  safely  through  terrible  dangers  ;  he  has  brought  these  Ro- 
man Catholics  to  our  very  doors  and  into  our  houses  to  give 
us  the  opportunity  and  make  us  feel  the  necessity  of  trying  to 
save  them  in  order  to  save  ourselves  and  our  children  from 
ruin.  And  the  victory  or  defeat  here  is  a  victory  or  defeat  for 
the  world.  The  relations  of  our  country  to  the  rest  of  this 
continent,  to  Europe  and  Asia  and  Africa  and  the  isles  of  the 
sea,  to  the  whole  population  of  the  globe,  are  such  that  a  vic- 
tory here  for  liberty  and  truth  and  righteousness  and  heavenly 
love  is  a  victory  for  them  everywhere,  and  a  defeat  here  will 
tend  to  the  triumph  of  darkness  and  death  everywhere.  But 
God  knows  all  this,  and  is  interested  in  all  this.  His  church 
is  a  living  church  among  Protestants  in  this  land  ;  it  is  built, 
not  upon  Peter  alone,  but  "  upon  the  foundation  of  the  apos- 
tles and  prophets,  Jesus  Christ  himself  being  the  chief  corner- 
stone ;  "  it  shall  be  "  a  holy  temple  in  the  Lord ; "  "  and  the 
gates  of  hell  shall  not  prevail  against  it "  (Eph.  2 :  20,  21. 
Matt.  16  : 18).  The  promises  of  God  are  of  no  doubtful  sig- 


CONCLUSION.  709 

nificance ;  but  they  belong  only  to  those  who  fulfill  the  condi- 
tions on  which  they  are  based.  Egypt  and  Assyria  and  Baby- 
lon and  Persia  as  well  as  Greece  and  Rome  and  other  names 
of  ancient  power  and  renown  attest  the  truth  of  the  ancient 
prophet's  declaration ;  "  The  nation  and  kingdom  that  will  not 
serve  thee  [=  Jerusalem,  or  Zion,  the  seat  and  representative 
of  God's  church  or  people]  shall  perish ;  yea,  those  nations 
shall  be  utterly  wasted  "  (Is.  60  : 12).  No  false  and  corrupt 
church — no  Christless  people — can  have  the  blessings  which 
God  has  pledge  1  himself  to  bestow  on  his  true  and  living 
church  and  Christ's  own  people.  The  assumptions  and  pre- 
tensions which  may  deceive  men,  do  not  deceive  God  or  prevail 
with  him.  It  is  "  in  Christ  Jesus  " — not  in  the  Virgin  Mary, 
or  the  apostle  Peter,  or  other  departed  saints,  or  in  any  pre- 
tended saints,  living  or  dead,  but  in  Christ  Jesus — that "  all  the 
promises  of  God  are  yea  and  amen"  (2  Cor.  1 :  20).  Every 
thing  of  real  and  permanent  value  to  our  nation,  including 
the  continuance  of  temporal  prosperity  and  of  republican  in- 
stitutions, as  well  as  the  bestowment  of  spiritual  blessings, 
depends  upon  the  existence  and  exercise  of  Christian  love  and 
faithfulness,  or  upon  a  vital  union  with  the  Lord  Jesus  Christ. 
The  past  history  and  present  condition  of  unhappy  France 
may  teach  us  that  a  long-lived  republic  must  have  virtue  and 
religion  for  its  basis.  No  substitute  for  these  can  be  found  in 
glory  or  magnificence  or  wealth  or  power  or  fashion  or  inge- 
nuity or  learning  or  wisdom  or  any  other  department  or  species 
of  worldly  preeminence. 

American  Protestants,  we  glory  not  in  Peter  or  Paul  or 
Mary  ;  but — whatever  foes  may  assail  or  threaten  us — if  we 
are  Christ's,  then  the  victory  over  them  is  ours,  and  whatever 
we  need  before  this  victory  or  after  it  or  with  it  is  also  ours, 
infallibly  and  irresistibly  and  unendingly;  for  the  inspired 
apostle  has  spoken  distinctly  and  expressly : 

"  Let  no  man  glory  in  men :  for  all  things  are  yours ;  whether 
Paul,  or  Apollos,  or  Cephas  [=  Peter],  or  the  world,  or  life,  or  death, 


710  CONCLUSION. 

or  things  present,  or  things  to  come ;  all  are  yours  ;  and  ye  are  Christ's  j 
and  Christ  is  God's"  (1  Cor.  3 :  21-23). 

And  the  beloved  disciple  has  thus  recorded  his  vision  of  the 
yet  future  victory  in  which  all  the  truly  faithful  shall  have  a 
part : 

"  And  the  seventh  angel  sounded  ;  and  there  were  great  voices  in 
heaven,  saying,  The  kingdoms  of  this  world  are  become  the  kingdoms 
of  our  Lord,  and  of  his  Christ ;  and  he  shall  reign  for  ever  and  ever  " 
(Rev.  11:15). 

Let  a  New  England  Protestant  (Rev.  Timothy  Dwight,  D.  D., 
President  of  Yale  College,  1795-1817)  express  for  us  the 
spirit  of  a  multitude  of  these  Scriptural  promises  : 

,        "  Sure  as  Thy  truth  shall  last, 

To  Zion  shall  be  given 
The  brightest  glories  earth  can  yield, 
And  brighter  bliss  of  heaven." 

And  yet,  let  it  never  be  forgotten  for  a  moment  that  the  con- 
summation of  all  these  bright  hopes  involves  work,  present, 
earnest,  diligent,  whole-souled  WORK,  for  all  and  for  each  of 
those  who  would  either  share  in  the  triumph  personally  or 
would  have  our  nation  blessed.  God's  plans  and  promises  will 
never  fail ;  but,  as  in  the  case  of  the  apostle  Paul  and  his 
companions  who  had  to  save  themselves  from  imminent  death 
after  God  had  assured  them  there  should  be  no  loss  of  life 
among  them  (Acts  27 :  22-44),  so  now  the  realization  of  the 
predicted  future  triumphs  of  Zion  demands  of  men  the  use  of 
the  appropriate  means.  The  deep-laid  plots  of  the  Roman 
Catholics  to  gain  the  supreme  control  in  our  land  must  be 
understood  and  defeated ;  all  good  citizens  mnst  unite  to  pre- 
serve order  and  sustain  law  and  give  to  wisdom  and  virtue 
the  first  place  in  the  government  and  in  society  as  well  as  in 
the  family  and  in  the  church.  The  Roman  Catholic  church  is 
the  same  in  America  as  in  Ireland  and  in  Spain  and  in 
Rome ;  its  modes  of  action  may  be  greatly  modified  here 
and  now,  and  its  whole  outward  appearance  may  be  chang- 


CONCLUSION.  711 

ed,  but  it  never  changes  (see  pp.  699,  700)  ;  in  it  not  the 
intelligent  people,  but  the  pope  and  the  cardinals  and  the  bish- 
ops and  the  priests  bear  rule  ;  and,  while  its  animating  spirit 
is  the  same  now  as  when  the  4th  Lateran  council  was  held 
(see  pp.  391,  578-9)  or  the  Inquisition  (see  Chap.  XI.)  was 
at  the  height  of  its  power,  the  misunderstanding  and  hatred 
of  Protestantism  which  prevail  among  its  members  and  the 
bigoted  fury  of  the  Catholic  populace  are  the  same  now  as 
when  the  massacres  of  the  Waldenses  or  of  the  Huguenots*  or 
of  the  Irish  Protestants!  were  perpetrated. 

Overweening  confidence  in  our  u  manifest  destiny"  as  the 
great  American  nation  has  well  nigh  been  our  destruction.  The 
great  conflict  of  1861-5  came  upon  us  while  we  were  reposing  in 
fancied  security ;  and  the  signs  of  another  impending  conflict  are 
neither  few  nor  small.  The  Roman  Catholic  church  is  rapidly 
gaining  the  power  in  our  land.  Its  multitudes  of  adherents 
work  and  pray  and  talk  and  vote  as  a  unit  under  the  direction 
of  keen-sighted  and  quick-witted  leaders ;  while  Protestants,  dis- 
united, eager  perhaps  for  the  success  of  this  or  that  party,  or  busy 
here  and  there  in  plans  an*l.  labors  for  themselves  and  their  fam- 
ilies, pay  little  attention  to  vlic  dangers  which  threaten  our  liber- 
ties and  our  welfare.  Irish  Catholic  mobs,  like  those  of  1863J 

*  For  the  massacres  of  the  Waldenses  and  of  the  Huguenots,  see  Chapter  XII. 

tin  the  Irish  massacres,  which  began  Oct.  23,  1641,  and  did  not  entirely  cease 
till  Sept.,  1643,  at  least  40,000  to  50,000  Protestants  were  murdered.  The  bru- 
tality of  the  Irish  Catholics  was  frightful.  Clarendon  says  of  the  Protestants  who 
"  escaped  best,"  that  they  "  were  robbed  of  all  they  had,  to  their  very  shirts,  and 
so  turned  naked  to  endure  the  sharpness  of  the  season ;  and  by  that  means,  and 
for  want  of  relief,  many  thousands  of  them  perished  by  hunger  and  cold." 

Jin  the  New  York  riots  of  July  13-15,  1863  (see  p.  586),  the  fury  of  the  mob, 
at  first  directed  against  the  officers  and  buildings  connected  with  the  draft  for  fill- 
ing up  the  armies  of  the  national  government,  was  soon  attracted  towards  the  ne- 
groes, who  were  chased  about,  dragged  forth  from  their  hiding-places,  maltreated, 
murdered  by  beating  or  shooting  or  hanging  or  burning  with  the  most  awful 
cruelty.  A  colored  orphan-asylum  ("Protestant,  of  course)  was  burned  to  the 
ground,  and  the  lives  of  the  helpless  inmates  were  saved  only  by  the  daring  inter- 
position of  a  few  determined  friends.  Many  other  most  shameful  outrages  were 


712  CONCLUSION. 

and  1871*  in  New  York  city,  are  liable  to  occur  in  other  places 
and  at  other  times,  and  must  be  put  down  by  the  civil  authori- 
ties or  by  the  military  or  by  armed  citizens  at  a  terrible  sacri- 
fice of  property  and  of  life ;  but  most  American  Protestants 
shut  their  eyes  to  these  and  other  signs  of  the  times,  and  trust 
that  all  will  be  well  without  any  special  exertion  of  theirs.  The 
salvation  of  America  depends,  under  God,  on  the  faithfulness 
of  his  friends  in  America,  and  on  the  actual  and  manifest  ex- 
istence here  of  a  virtuous  and  intelligent  Christian  people,  a 
nation  who  shall  be— each  and  all — workers  of  righteousness 
and  laborers  together  with  God. 

committed  in  various  parts  of  the  city,  before  the  civil  and  military  authorities 
succeeded  in  quelling  the  riots. 

*The  New  York  riot  of  July  12,  1871,  was  connected  with  the  celebration  of  the 
battle  of  the  Boyne,  which  took  place  July  1  (old  style),  1690,  about  30  miles 
N.  W.  of  Dublin  in  Ireland,  and  in  which  the  English  army  under  king  William 
III.  of  England  (prince  of  Orange,  whence  the  name  "  Orangemen  "  assumed  by 
lodges  of  Irish  Protestants  in  1795)  gained  a  decisive  victory  over  the  Irish  and 
French  under  the  ex-king  James  II.  (uncle  and  father-in-law  and  predecessor  of 
William  on  the  English  throne),  who  was  both  a  Roman  Catholic  and  a  tyrant. 
The  Orangemen  of  New  York,  Jersey  City,  &c.,  proposed  to  celebrate  this  battle, 
as  heretofore,  by  processions,  &c.  The  procession  in  Jersey  City,  under  the  reso- 
lute protection  of  the  civil  and  military  power,  was  unmolested.  The  Orangemen 
of  New  York  had  been  mobbed  and  a  large  number  killed  and  wounded  at  a  pic- 
nic in  Elm  Park,  July  12,  1870  ;  and  in  consequence  of  the  bitter  opposition  and 
threats  of  the  Irish  Catholics,  Mayor  Hall  and  Police-Superintendent  Kelso  pro- 
hibited the  inarching  of  the  Orangemen  in  procession  in  1871.  Governor  Hoffman, 
however,  countermanded  this  prohibition,  and  declared  that  the  Orangemen  had  a 
right  to  parade,  and  should  be  supported,  if  necessary,  by  the  whole  police  and 
military  force  of  the  State.  Accordingly,  the  Orangemen  marched  in  an  orderly 
procession  a  short  distance,  but  they  and  their  protectors  were  attacked  by  the  mob, 
and  the  procession  was  broken  up.  The  mob  was  fired  upon  and  finally  put 
down;  but  about  40  persons  (soldiers,  policemen,  rioters,  and  spectators)  were 
killed,  and  from  100  to  200  wounded,  some  of  them  fatally.  The  fiendish  rage  of 
the  rabble  was  shown  in  the  murderous  use  of  pistols  and  other  weapons  by  Irish 
Catholic  women  as  well  as  men  against  the  Orangemen  and  those  who  sympa- 
thized with  them,  in  the  savage  threats  against  Gov.  Hoffman,  in  the  wanton  kill- 
ing of  a  little  girl  (Mary  York)  who  wore  an  orange-colored  scarf,  &c. 


INTRODUCTORY  NOTE  TO  THE  APPENDIX. 


Many  important  events  and  developments  in  regard  to  the  Roman  Catholic 
church  are  now  to  be  added  to  those  which  have  been  noticed  in  the  previous 
pages  of  this  work.  The  same  Pope  remains  for  a  little  while  longer;  but 
his  associates,  his  situation,  and  his  relations  in  many  respects,  have  greatly 
changed.  The  influence  of  the  Syllabus  and  of  the  decrees  of  the  Vatican 
Council  is  becoming  more  and  more  apparent  both  in  Europe  and  in  America ; 
the  antagonism  between  the  Ultramontane  view  of  the  Roman  Catholic  sys- 
tem and  the  fundamental  ideas  either  of  Protestantism  or  of  modern  society 
is  everywhere  becoming  more  sharply  defined  and  more  evidently  irreconcil- 
able ;  and  the  relative  position  and  power  of  the  opposing  forces  are,  or  should 
be,  of  intense  interest  to  every  Christian,  every  philanthropist,  and  every 
patriot.  The  brief  statistics,  which  are  here  presented,  fitly  supplement  the 
more  detailed  statements  already  given,  and  form,  by  comparison  with  them, 
the  basis  of  a  comprehensive  and  definite  knowledge  of  the  whole  field.  The 
collection  and  arrangement  and  condensation  of  the  voluminous  materials 
which  the  author  needed  to  consult  and  use  for  the  illustration  of  the  last  5 
years  of  Roman  Catholic  history,  and  of  the  many  exciting  topics  involved 
in  this  history,  have  required  an  unexpectedly  large  amount  of  labor,  and, 
in  connection  with  the  almost  daily  occurrence  of  events  demanding  more  or 
less  notice,  have  delayed  the  appearance  of  the  work  with  its  new  matter  far 
beyond  the  anticipated  period  of  publication ;  but  it  is  hoped  that  the  results 
of  this  labor  as  exhibited  in  this  appendix,  in  addition  to  what  is  contained  in 
the  body  of  the  work,  will  make  the  readers  wise  to  understand  the  signs  of 
the  times,  and  will  continue  to  meet  the  want,  which  this  volume  has  confes- 
sedly met  as  no  other  single  book  has  hitherto  met  it,  of  "A  STANDARD  WORK 
in  its  department — a  work  which  may  be  appealed  to  with  confidence  by  every 
one  who  prizes  truth  and  loves  his  country,  as  containing  facts  and  views  and 
arguments  which  he  needs  to  know — a  reliable  and  faithful  '  Exposition  of 
the  Roman  Catholic  System  for  the  Use  of  the  American  People.' " 

NEW  HAVEN,  July  4,  1877. 


TABLE  OF  CONTENTS  TO  THE  APPENDIX. 


PAG*. 

INTRODUCTORY  NOTE  TO  TOB  APPENDIX, 713 

TABLE  OF  CONTENTS  TO  THE  APPENDIX, 714 

PART  I.    THE  POPE  AND  CARDINALS, 715-17 

PART  II.    STATISTICS  of  R.  C.  Population,  Clergy,  &c., 717-18 

PART  III.    VATICANISM,  ULTRAMONTANISM,  &c., 718-86 

§  1.  Definitions  and  Statements,  from  Boniface  VIII  in  the  bull  Unam  Sanclam, 
Pius  IX  in  the  Syllabut,  &c.,  Abp.  Manning,  Benedict  XIV,  Council  of  Trent,  and 
Protestants.  §  2.  The  Gladstone  Controversy ;  Mr.  Gladstone,  Abp.  Manning,  Dr. 
Newman,  and  recent  writers  on  this  subject. 

PART  IV.    ROMANISM  IN  FOREIGN  COUNTRIES, 726-64 

§  1.  Italy.  §  2.  Germany  and  its  States ;  Bismarck,  Jesuits  and  other  religions, 
Falk  laws,  and  the  connected  contest.  §3.  Switzerland;  Bps.  Lachat  and  Mer- 
millod,  new  constitution,  and  conflict.  §  4.  Austria  and  its  laws.  §  5.  Belgium ; 
its  conflict,  Louise  Lateau,  &c.  §  6.  Spain ;  its  changes,  new  constitution,  nun- 
cio's protest,  intolerance  approved,  persecutors  (Peter  Arbnes,  &c.)  canonized. 
§  7.  France :  Napoleon  III,  Prea.  Thiers,  Pres.  MacMahon,  Paray-le-Monial  and 
the  Sacred  Heart  of  Jesus,  Lourdes,  Waddington  and  university  degrees.  §  8. 
Great  Britain  and  Ireland;  converts,  Mgr.  Capel  and  his  university  college  and 
public  school,  George  Gordon,  Rev.  R.  O'Keefe,  Justice  Keogh's  decision,  Irish 
university  bill.  §  9.  South  America ;  Venezuela  and  its  new  laws,  conflicts  In 
Brazil  and  Chili,  Ecuador  and  its  late  president,  Peru,  church-party  in  Colombia. 
§  10.  Central  America ;  liberty  of  worship,  riot,  exclusion  of  R.  C.  religious  orders. 
$  11.  Mexico;  changes  and  conflicts,  anti-Protestant  riots,  murder  of  Rev.  J.  L. 
Stephens,  massacre  at  Acapulco,  Protestant  churches  and  missions,  new  laws, 
revolution  of  1866-7.  §  12.  Dominion  of  Canada ;  Canadian  Institute  and  Gnibord 
case,  Vercheres  conflict,  Judge  Ronthier's  decision,  Richer's  suit,  Langevin's  elec- 
tion set  aside,  Indian  church  at  Oka  destrojed,  Rev.  C.  Chiniquy,  New  Brunswick 
school-law. 

PART  V.    ROMANISM  IN  THE  UNITED  STATES, 764-97 

§  1.  Ecclesiastical  Statistics;  R.  C.  dioceses,  bishops,  priests,  churches  and  other 
institutions,  population.  §  2.  Religions  Orders  and  Congregations :  their  names, 
number  of  bishops,  priests,  male  and  female  members,  pupils,  colleges,  and  churches 
belonging  to  each.  §  3.  Conflict  in  regard  to  schools  ;  American  System  by  Pres. 
Oilman;  R.  C.  view  from  Catholic  World,  Bp.  Fitzpatrick,  the  Syllabus,  and  Ad- 
dress of  the  Propaganda,  illustrated  in  its  3  leading  principles  by  the  Gray  Nuns 
law,  &c.;  decision  in  Cincinnati  case  by  Supreme  Court  of  Ohio-,  the  State's  rela. 
tions  towards  education,  by  Pres.  Woolsey ;  unsectarian.  public  schools  in  Ohio 
and  other  state  conventions,  Pres.  Grant's  speech  and  message,  Hon.  J.  G.  Elaine's 
constitutional  amendment.  Republican  and  Democn_t->,  national  platforms  §  4. 
Contest  respecting  chaplaincies  and  religious  exercises  in  pud!'1,  schools  and  legis- 
lative bodies,  and  in  the  army  and  navy ;  facts  and  statistics,  R.  C.  view,  Gcghan 
law,  Protestant  view.  §  5.  Contests  respecting  the  tenure  and  taxation  of  eccle- 
siastical property :  tendencies,  complaints,  abuses,  arguments  for  and  against  ex- 
emption, Pres.  Grant's  message.  $  0.  Contest  in  regard  to  the  supremacy  of  church 
or  state ;  R.  C.  claims,  dangers  from  convents  and  other  uninspected  institutions, 
priests  overriding  civil  law,  rights  to  use  force,  rights  of  conscience.  §  7.  Con- 
tests with  secret  societies ;  temperance  societies,  Fenians,  Ancient  Order  of  Hiber- 
nians, alternative  of  subserviency  or  war.  Conclusion. 

INDEX  TO  THE  APPENDIX, ••••••      838  to  end. 


APPENDIX. 


PART  I.   THE  POPE  AND  CARDINALS. 

Pius  IX  has  now  been  pope  longer  than  any  of  his  predecessors,  having 
completed  the  30th  year  of  his  pontificate  June  16,  1876,  and  the  84th  year  of 
his  life  the  month  previous  (see  p.  138,  &c.).  May  21,  1877,  marks  the  50th 
anniversary  of  his  being  consecrated  bishop.  He  has  lost  his  temporal  domin- 
ion, and  the  French  protectorate  was  formally  terminated  in  1874  when  the 
frigate  Orenoque  was  withdrawn  from  Civita  Vecchia.  But  the  Italian  gov- 
ernment has,  by  the  law  of  May  13,  1871,  declared  the  pope's  person  as  sacred 
as  the  king's ;  given  him  precedence  even  of  the  king  on  public  occasions ; 
settled  on  him  the  Vatican1  palace  and  its  dependencies  (=  the  Leonine  city), 
the  Lateran  palace,  and  the  villa  or  palace  at  Castel  Gandolf  o,  with  an  annual 
appropriation  of  $622,500  to  support  the  palaces,  cardinals,  &c. ;  guaranteed 
to  him  and  his  cardinals  and  councils  personal  liberty  and  protection  from 
violence ;  exempted  his  papers  and  correspondence  from  search  or  seizure, 
and  insured  to  them  free  transmission  through  the  Italian  mails ;  in  short, 
has  secured  to  him  his  honor  and  state,  his  ecclesiastical  authority  and  the 
regulation  of  his  household,  with  provision  for  paying  all  the  expenses.  He 
has,  however,  refused  the  Italian  appropriation,  his  income  from  Peter'a 
pence,2  &c.,  rendering  this  unnecessary  (see  p.  726). 

Comparing  the  list  of  cardinals  in  Sadliers'  Catholic  Directory  for  1877  with 
that  for  1870  (see  pp.  191-4),  we  find  60  in  the  former  and  553  in  the  latter; 

1  King  Victor  Emanuel  took  possession  of  the  Quirinal  palace  after  the  Italians  occu- 
pied Rome. 

»  The  "Catholic  Review"  for  Sept.  20th,  1873,  estimated  the  amonnt  of  Peter's  pence 
" since  1870  "  at  about  125,000,000  francs  (=  about  $25,000,000)  or  over  $9,000,000  a  year.  In 
the  summer  of  1875  he  received  about  $6,000,000  by  the  will  of  the  ex-emperor  Ferdinand 
of  Austria.  May  6, 1876,  the  Roman  correspondent  of  "  At  Home  and  Abroad  "  (English ; 
quoted  in  the  "  Christian  World  "  for  Aug.,  1876)  wrote :  "  May  and  June  will  see  a  greater 
concourse  of  visitors  in  the  capital  of  Italy  than  have  flocked  hither  since  the  fall  of  the 
temporal  power  [1870].  As  usual,  the  gifts  to  the  pope  are  extraordinarily  large ;  .  .  .  a 
aingle  donor  from  South  America  brings  no  less  than  1,000,000  francs  "  [-=  about  $200,000]. 
Among  the  "  large  donations  received  of  late,"  he  mentions  $50,000  annual  interest  from 
the  estate  of  the  late  duke  of  Modena;  $100,000  bequeathed  by  Signora  Gismondi; 
$160,000  bequeathed  by  Signer  Agostini  Quint! ;  $40,000  from  the  diocese  of  Ghent  (see 
p.72C) ;  $14,000  from  the  Italian  pilgrimage  and  other  sources  one  morning,  &c. 

»  13  new  cardinals  (7  Italian,  2  French,  3  Spanish,  1  English)  are  announced ;  2  for  April 
3, 1876  (Bp.  d1  Avanza,  Franzelin  [Jesuit]) ;  11  for  March  12, 1877  (Nina,  Sbaretti,  Bp.  Serar 
fina,  Bp.  di  Canossa,  Abp.  Apnzzo,  Abp.  Coverot,  de  Falloux  dn  Coudray,  Patriarch  Ben- 
enavides,  Abp.  Gurcia-Gil  [Dominican] ,  Abp.  Paya  y  Rico,  Abp.  Howard).  Total  65,  others 
being  dead. 


716  APPENDIX. 

1  cardinal  bishop  of  1870  (Louis  Amat  di  S.  Filippo  e  Sorzo)  remains ;  4 
others,  cardinal  priests  in  1870  (di  Pietro,  Sacconi,  Guidi,  Biglio),  are  now 
cardinal  bishops ;  22  or  34  (de  Angelis,  Casoni,  Prince  Schwartzenberg,  As- 
quini,  de  Traetto,  Sforza  [inserted  in  1871 ;  see  p.  190],  Donnet,  Morichini, 
Pecci,  Antonucci,  Panebianco,  Trevisanto,  de  Luca,  Bizzarri,  la  Sastra  y 
Cuesta,  Pitra,  Bonnechose  [inserted  in  1871 ;  see  p.  190],  Cullen,  Hohenlohe, 
Bonaparte,  Ferrieri,  Berardi,  Moreno,  la  Valletta)  are,  as  in  1870,  cardinal 
priests ;  5  (Caterini,  Mertel,  Consolini  [printed  as  priest  in  1870,  as  deacon 
afterwards ;  see  p.  191],  Borromeo,  Capalti)  remain  cardinal  deacons. 
Further,  1  cardinal  bishop  (Patrizi  died  Dec.  1,  1876),  21  cardinal  priests, 
and  4  cardinal  deacons  (Antonelli  died  Nov.  6,  1876,  aged  70 ;  see  pp.  194-7), 
who  were  on  the  list  of  1870,  now  disappear  as  dead;  18  appear  now  as 
cardinal  priests,  and  3  (besides  Consolini)  as  cardinal  deacons,  who  were  not 
on  the  list  of  1870.  Of  the  18  new  cardinal  priests,  9  were  appointed  Dec. 
22,  1873  (Ignatius  do  Nascimento  Moraes  Cardoso,  abp.  of  Lisbon,  born  at 
Murca,  Portugal,  Dec.  20,  1811 ;  Rene  Francis  Regnier,  abp.  of  Cambray, 
born  at  St.  Quentin  July  17,  1794;  Maximilian  von  Tarnoczy,  abp.  of  Salz- 
burg, born  at  Schwatz  Oct.  24,  1806 ;  Flavius  Chigi,  abp.  of  Mira  in  partibus 
infidelium,  born  in  Rome  May  31,  1810;  Alessander  Franchi,  abp.  of  Thess- 
alonica  in  partibus,  prefect  of  the  Propaganda,  born  in  Rome  June  25,  1819 ; 
Joseph  Hippolyte  Guibert,  abp.  of  Paris,  born  at  Aix  Dec.  13,  1802 ;  Mariano 
Falcinelli  Antoniacci,  O.  S.  B.,  born  at  Assisi  Nov.  10,  1806;  Louis  Oreglia 
di  Santo  Stefano,  abp.  of  Damietta  in  partibus,  born  at  Bene  July  9, 1828 ; 
John  Simor,  abp.  of  Gran,  Hungary,  born  at  Alba  Reale  Aug.  22,  1813) ;  5 
were  appointed  March  15,  1875  (Peter  Gianelli,  abp.  of  Sardia,  secretary  of 
the  Congregation  of  the  Council,  born  Aug.  11, 1807 ;  Mieceslaus  Ledochowski, 
abp.  of  Gnesen  and  Posen,  born  at  Gork  Oct.  29,  1822;  John  McCloskey,1 

1  Abp.  McCloskey,  the  first  U.  S.  cardinal  (portrait,  p.  764),  studied  11  years  at  Mt.  St. 
Mary's  College  and  Theological  Seminary,  Emmettsburg,  Md.;  was  ordained  priest  Jan. 
12,  1834 ;  studied  at  Rome  1835-7 ;  was  consecrated  bp.  of  Axiere  in  partibus  and  coadjutor 
to  the  bp.  of  N.  Y.  March  10,  1844;  became  bp.  of  Albany  May  21,  1847,  and  abp.  of  N.  Y. 
May  6, 1864.  He  derives  his  title  as  cardinal  priest  from  the  church  of  Santa  Maria  sopra 
Minerva  (see  pp.  64,  279).  He  is  understood  to  be  a  member  of  the  Congregations  of  the 
Index,  of  Bishops  and  Regulars,  and  of  Rites  (see  pp.  199-201).  The  famous  Index  Expur- 
gaioriug  or  Index  LVbrorum  Expurgandarum  [—  expurgatory  index,  or  list  of  books  to  bo 
expurgated,  that  is,  cleared  of  certain  offensive  passages]  and  Index  Prohlbitorius  or  In- 
dex lAbrorum  ProhVMorum  [=•  prohibitory  index,  or  index  of  prohibited  book?,  that  is, 
of  books  forbidden  to  be  read  as  heretical  and  injurious  to  faith  and  moral?]  are  under  the 
control  of  the  Congregation  of  the  Index,  which  takes  cognizance  of  all  books  and  publi- 
cations (including  newspapers,  placards,  &c.)  and  of  authors  and  editors,  wherever  there 
is  a  R.  C.  bishop  or  priest.  While  Rome  was  under  the  pope's  temporal  power,  the  censor- 
ship of  the  press  exercised  there  under  this  body  was  very  rigid  (see  pp.  87-8, 145,  &c.). 
Even  now,  a  Roman  Catholic,  whose  book  or  publication  is  prohibited,  must  be  dealt  with, 
that  is,  punished  by  excommunication,  if  not  by  corporal  punishment.  If  his  book  is  or- 
dered  to  be  expurgated,  he  must  express  his  contrition,  conform  the  next  edition  to  the 
order,  and  pay  the  fee  (about  $25  for  expurgating  a  quarto  volume,  $20  for  an  octavo,  &c.), 
before  the  book  receives  any  permission  to  be  printed.  Other  fees  must  also  be  paid  for 
a  final  permission,  approbation,  &c.  The  Index  Profiibitoriut  in  1869  contained  27,596 


THE  POPE  AJiD  CARDINALS.  717 

abp.  of  New  York,  born  in  Brooklyn,  N.  Y.,  March  10, 1810;  Henry  Edward 
Manning,  abp.  of  Westminster,  born  at  Totteridge  July  15,  1808  [see  pp.  681, 
719]  ;  Victor  Augustus  Isidore  Deschamps,  C.  SS.  R.[=  of  the  Congregation 
of  the  Most  Sacred  Redeemer,  or  Redemptorist],  abp.  of  Mechlin,  born  at 
Mella  Dec.  6, 1810) ;  4  were  appointed  Sept.  17, 1875  (Thomas  Mary  Martinelli, 
O.  S.  A.,  born  at  Lucca  Feb.  23,  1827,  appointed  cardinal  deacon  Dec.  22, 
1873;  Roger  Louis  E.  Antici  Mattei,  patriarch  of  Constantinople,  auditor 
general  of  the  Apostolic  Chamber,  born  in  Rome  March  23,  1811,  created  car- 
dinal in  petto  [=  in  the  breast,  or  in  secret]  March  15, 1875;  John  Simeoni,1 
abp.  of  Chalcedonia  in  partibus,  born  in  Pagliano  Dec.  27,  1816 ;  Godefroy 
Broussais  St.  Marc,  abp.  of  Rennes,  born  in  Rennes  Feb.  4,  1803).  The  3 
new  cardinal  deacons,  all  appointed  Sept.  17,  1875,  are  Lorenzo  Hilarion 
Randi,  vice-chamberlain  to  the  Holy  Roman  Church,  born  at  Bagnacavallo 
July  12,  1818,  reserved  in  petto  [=  in  secret]  March  15,  1875  ;  Bartolomeo 
[=  Bartholomew]  Pacca,  major-domo  to  His  Holiness,  born  at  Benevento 
Feb.  25,  1817,  reserved  in  petto  March  15,  1875 ;  Dominic  Bartolini,  born  at 
Rome  May  16,  1813.  48  of  these  cardinals,  who  may  elect  the  next  pope,  were 
appointed  by  the  present  pope ;  the  other  7  were  appointed  by  Gregory  XVI. 
37  of  them  (including  Cardinal  Bonaparte)  appear  to  be  Italians ;  6  are  French ; 
the  remaining  12  are  of  nearly  as  many  different  countries  (see  note3,  p.  715). 


PAKT  II.      STATISTICS. 

The  Catholic  Family  Almanac  for  1876  calculates  the  Roman  Catholics  in 
the  world  to  be  211,123,158 ;  those  hi  America  (N.  and  S.,  with  the  "West 
Indies)  to  be  48,308,236  ;  those  in  the  United  States  to  be  6,000,000  (see  pp. 
688-92,  765-7). 

Sadliers'  Catholic  Directory  for  1877  contains  a  "  list  of  all  the  patriarchs, 
archbishops,  and  bishops  in  the  Catholic  church  throughout  the  world."  It 
gives  the  names  of  12  patriarchs  and  870  archbishops  and  bishops,  leaving 
more  than  80  blanks,  but  including  a  large  number  of  merely  titular  dignita- 
ries. According  to  the  same  authority,  the  Roman  Catholics  have,  in  Great 
Britain,  21  archbishops  and  bishops,  2024  clergy  of  all  grades,  and  1294 
churches,  chapels,  and  stations  ;  in  Ireland,  30  archbishops  and  bishops  (be- 
sides 3  without  local  jurisdiction),  1084  parishes,  986  parish  priests,  and  prob- 
ably about  3440  priests  of  all  sorts;  hi  the  British  Possessions  in  North 
America,  4  archbishops,  25  bishops,  1645  priests,  1363  churches,  434  chapels 

condemned  works,  including  Protestant  Bibles  and  books  of  devotion,  the  works  of  Lord 
Bacon,  Copernicus,  Galileo,  Erasmus,  John  Locke,  Shakspeare,  Milton,  Dante,  Cervantes* 
Sir  Isaac  Newton,  Vattel,  Humboldt,  Wm.  E.  Channing,  J.  L.  Motley,  &c.,  &c.  A  fee  of 
$60  may  purchase  a  license  for  6  months  to  read  prohibited  books  (see  the  Christian  World 
for  April,  1872,  pp.  115-19,  and  Nov.,  1875,  pp.  331-8). 

1  Abp.  Simeoni  was  nnncio  to  Madrid  in  1875  (see  p.  740),  and  succeeded  Antonelli  as 
secretary  of  state  Dec.,  1876. 


718  APPEHTDIX. 

and  stations,  18  theological  seminaries,  443  ecclesiastical  students,  44  colleges, 
189  academies  and  select  schools,  3139  parish  schools,  47  asylums,  46  hospitals, 
and  a  population  of  1,882,000;  in  the  British  West  Indies,  Honduras,  and 
Guiana,  1  archbishop,  2  bishops,  66  priests,  39  churches,  1  college,  3  acade- 
mies, 5  parish  schools,  2  asylums,  and  1  hospital. 

Robenstein's  Denominational  Statistics  (quoted  in  Christian  World  for  March, 
1876)  make  the  present  B.  C.  population  of  England  and  Wales  about  973,000 ; 
of  Great  Britain  and  Ireland  "  little  more  than  5£  millions,"  or  18  per  cent,  of 
the  population  (nearly  31£  millions),  their  increase  in  the  United  Kingdom 
since  1801  being  28  per  cent.,  that  of  Protestants  being  120  per  cent,  (see  p. 


For  B.  C.  ecclesiastical  and  religious  statistics  of  the  U.  S.  in  detail,  see 
pp.  764-71. 


PART  III.      VATICANISM,    ULTRAMONTANISM,    &C. 

§  1.  Definitions  and  Statements.  "Vaticanism"  denotes  the 
characteristic  spirit  and  principles  of  the  Vatican  court  and  council  (see  pp. 
227-53,  &c.).  "  Curialism"  [from  cttrio-=court]  and  "  Ultramontanisin"  [=the 
doctrine  of  those  beyond  the  mountains  or  south  of  the  Alps]  express  substan- 
tially the  same  idea.  The  decree  of  the  Vatican  council  declaring  the  suprem- 
acy and  infallibility  of  the  pope  (see  pp.  111-18)  is  understood  by  the  pope 
and  the  dominant  party  in  the  Roman  Catholic  church  (who  are  hence  called 
Infallibilists)  and  by  Protestants  generally  to  maintain  the  pretensions  respect- 
ing the  pope's  prerogatives  which  were  put  forth  by  the  popes  of  the  middle 
ages  (see  pp.  128-30).  Pope  Boniface  VIII,  in  the  bull  Unam  Sanctum  (the 
Latin  words  with  which  it  begins,  =  "  one  holy  Catholic  church,"  &c.)  issued 
Nov.  18, 1302,  declared  that  in  Peter's  power  there  are  two  swords,  the  spirit- 
ual and  the  temporal;  and  added,  "Assuredly,  he  who  denies  that 'the  tem- 
poral sword  is  in  the  power  of  Peter,  gives  ill  heed  to  the  word  of  the  Lord, 
saying,  'Put  up  again  thy  sword  into  the  sheath'  (Matt,  xxvi,  52).  Each, 
therefore,  namely,  the  spiritual  and  the  material  sword,  is  in  the  power  of  the 
Church.  But  the  latter  is  to  be  wielded  for  the  Church ;  the  former  by  the 
Church:  the  former  by  the  hand  of  the  priest,  the  latter  by  the  hand  of 
kings  and  soldiers,  but  at  the  suggestion  and  sufferance  of  the  priest.  How- 
ever, one  sword  ought  to  be  under  the  other,  and  the  temporal  authority  ought 
to  be  subject  to  the  spiritual ;  for  when  the  apostle  says,  '  There  is  no  power 
but  from  God :  and  those  that  are,  are  ordained  of  God '  (Bom.  xiii,  1),  yet 
they  would  not  have  been  ordained,  unless  one  sword  were  under  the  other, 
and  as  if  inferior  were  brought  up  by  the  other  to  the  highest  exaltation.  .  .  . 
Whosoever  therefore  resists  this  power  so  ordained  by  God,  resists  the  ordi- 
nance of  God  (Bom.  xiii,  2),  unless  like  Manichrous  he  feign  that  there  are 
two  principles :  which  we  judge  false  and  heretical :  because,  as  Moses  wit- 
nesses, not  in  the  beginnings,  but  in  the  beginning  God  created  heaven  and 


HIS  EMINENCE    HENRY  EDWARD    CARDINAL    MANNING. 


VATICANISM,   TTLTRAMONTANISM,    &C.  719 

earth  (Gen.  i,  1).  Moreover,  we  declare,  affirm,  define,  and  pronounce  it  to 
be  altogether  necessary  to  salvation  for  every  human  creature  to  be  subject 
to  the  Roman  pontiff." 

In  consonance  with  this,  the  Syllabus  of  Dec.  8,  1864,  marks  as  errors  the 
propositions  (24,  23,  25,  55,  77,  80)  given  on  pp.  578  and  641,  also  the  follow- 
ing: 

"41.  An  indirect  negative  power  over  religious  affairs  belongs  to  the  civil 
power  even  when  exercised  by  an  unbelieving  ruler ;  to  it  therefore  belongs 
not  only  the  right  which  they  call  exequatur,  but  also  the  right  of  appeal  (as 
they  term  it)  from  abuse. "  "42.  In  a  conflict  of  laws  between  the  two  pow- 
ers, the  civil  right  prevails." 

March  6,  1873,  the  pope  taught  thus  officially  in  a  brief  (as  given  by  Prof. 
J.  A.  Dorner,  D.D.,  before  the  Evangelical  Alliance  in  N.  Y.) :  "  It  is  a  relig- 
ious duty,  and  the  will  of  God,  that  they  [Roman  Catholics]  should  devote 
themselves  necessarily  and  absolutely  to  the  wishes  and  monitions  of  the  holy 
throne  [=  the  pope  speaking  from  his  throne],  and  that  all  wisdom  for  be- 
lievers consists  in  absolute  obedience  and  ready  constant  dependence  upon  the 
throne  of  St.  Peter." 

Abp.  Manning1,  in  his  "  Csesarism  and  Ultramontanism,"  published  in  1874, 
maintained  the  right  of  the  spiritual  power  (the  Church)  to  define  the  border- 
line between  itself  and  the  civil  power  (the  State),  and  hence  its  supremacy 
over  the  latter ;  and  declared  this  to  be  "the  doctrine  of  the  bull  Unam  Sane- 
tarn,  and  of  the  Syllabus,  and  of  the  Vatican  council,"  and,  "in  fact,  Ultra- 
montanism." He  says:  "The  spiritual  power  knows,  with  divine  certainty, 
the  limits  of  its  own  jurisdiction :  and  it  knows,  therefore,  the  limits  and  the 
competence  of  the  civil  power.  It  is  thereby,  in  matters  of  religion  and  con- 
science, supreme Any  power  which  is  independent,  and  can  alone  fix 

the  limits  of  its  own  jurisdiction,  and  can  thereby  fix  the  limits  of  all  other 
jurisdictions,  is,  ipso  facto  [=  by  this  very  fact],  supreme.  But  the  Church 
of  Jesus  Christ,  within  the  sphere  of  revelation,  of  faith  and  morals,  is  all  this, 
or  is  nothing,  or  worse  than  nothing,  an  imposture  and  a  usurpation — that  is, 
it  is  Christ  or  Antichrist."  In  1872  he  said,  in  the  introduction  to  his  Sermons 
on  Ecclesiastical  Subjects;  "The  Holy  See  is  Ultramontane,  the  Vatican 
l 

»  Henry  Edward  Manning,  D.D.,  cardinal  (see  p.  717),  archbishop  of  Westminster,  and 
metropolitan  or  official  head  of  the  R.  C.  church  in  England,  born  July  15, 1803 ;  graduated 
at  Balliol  college,  Oxford,  1830,  afterwards  fellow,  of  Merton  college,  vicar  of  Lavington, 
and  archdeacon  of  Chichester  in  the  Church  of  England ;  became  a  Roman  Catholic  in 
1851 ;  resided  some  time  in  Rome ;  afterwards  became  provost  of  the  chapter  of  Westmin- 
ster, founded  a  congregation  of  the  Oblatea  of  St.  Charles,  and,  after  the  death  of  cardinal 
Wiseman  in  1865,  was  appointed  abp.  of  Westminster ;  was  made  cardinal  March  15, 1875, 
and  took  possession  of  his  titular  church  (St.  Gregory's)  at  Rome  March  30,  1875.  He  has 
published  "Sermons  on  Ecclesiastical  Subjects"  (3  vols.).  and  various  other  works,  doc- 
trinal, controversial,  &c.  He  and  the  late  Rev.  Samuel  Wilberforce  (D.D.;  son  of  Wm. 
Wilberforce  [see  p.  681] ;  bp.  of  Oxford  1845-69 ;  bp.  of  Winchester  1869-73)  married 
daughters  of  Rev.  J.  Sargent,  of  Petworth ;  but  the  sisters  both  died  young,  before  their 
husbands  gained  much  prominence.  See  portrait  opposite. 


720  APPEITDIX. 

council  was  Ultramontane,  the  whole  episcopate  is  Ultramontane,  the  whole 
priesthood,  the  whole  body  of  the  faithful  throughout  all  nations,  excepting 
only  a  handful  here  and  there  of  rationalistic  or  liberal  Catholics,  all  are  Ultra- 
montane. Ultramontanism  is  Popery,  and  Popery  is  Catholicism." 

As  the  R.  C.  church  claims  to  be  "  the  mother  and  mistress  of  all  churches," 
so  the  pope  is  set  forth  as  entitled  to  obedience  from  all  bapt'zad  persons,  in- 
cluding heretics.  Thus,  pope  Benedict  XIV formally  declared,  that  "he  who 
receives  baptism  from  a  heretic  becomes,  by  virtue  thereof,  a  member  of  the 
Catholic  church."  The  council  of  Trent  (canons  4,  8,  13,  14,  on  baptism) 
anathematized  those  who  deny  that  heretics,  as  baptized  persons  (see  p.  449), 
are  bound  to  obedience  to  the  Church,  and  pope  Pius  IX,  in  his  letter  of  Aug. 
7,  1873  to  the  Emperor  William  of  Germany,  says,  "  every  one  who  has  been 
baptized  belongs  in  some  way  or  other,  which  to  define  more  precisely  would 
be  here  out  of  place,  belongs,  I  say,  to  the  Pope." 

The  R.  C.  system  as  represented  by  the  Pope  and  his  court,  in  other  words, 
official  Romanism,  or  "Vaticanism,"  sets  itself,  in  the  view  of  Protestants, 
against  personal  freedom,  national  authority  and  security,  and  modern  civili- 
zation; undermines  the  foundations  of  civil  and  religious  liberty;  sets  at 
naught  the  welfare  of  the  citizen ;  interferes  with  his  domestic  and  spiritual 
relations,  and  with  his  allegiance  to  his  government ;  and  blocks  up  the  path 
of  all  intelligent  and  permanent  social  or  Christian  development.  Hence  in 
many  countries  there  have  been  great  conflicts  since  1870. 

§  2.  The  '*  Gladstone  controversy '"  began  thus.  In  the  "  Con- 
temporary Review"  for  Oct.,  1874,  Mr.  Gladstone,  "speaking  of  the  question 
whether  a  handful  of  the  clergy  are  or  are  not  engaged  in  an  utterly  hopeless 
and  visionary  effort  to  Romanize  the  Church  and  people  of  England,"  said : 
"At  no  time  since  the  bloody  reign  of  Mary  has  such  a  scheme  been  possible. 
But  if  it  had  been  possible  in  the  17th  or  1 8th  centuries,  it  would  still  have 
become  impossible  in  the  19th:  when  Rome  has  substituted  for  the  proud 
boast  of  semper  eadem  [=  always  the  same ;  see  p.  700]  a  policy  of  violence 
and  change  in  faith ;  when  she  has  refurbished  and  paraded  anew  every  rusty 
tool  she  was  fondly  thought  to  have  disused ;  when  no  one  can  become  her 
convert  without  renouncing  his  moral  and  mental  freedom,  and  placing  his 
civil  loyalty  and  duty  at  the  mercy  of  another ;  and  when  she  has  equally  re- 
pudiated modern  thought  and  ancient  history." 

1  So  named  from  Rt.  Hon.  \Vm.  E.  Gladstone,  one  of  the  ablest  of  British  statesmen, 
a  strenuous  high-churchman  and  long  a  leader  of  the  liberal  party ;  who  was  born  in  Liver- 
pool, Eng.,  Dec.  29,  1809;  graduated  in  1831  with  the  highest  honors  of  Oxford  university ; 
has  been  member  of  parliament  from  1832  onward  (for  Oxford  university  1847-455) ;  a  junior 
lord  of  the  treasury  1834-5;  under  secretary  for  colonial  affairs  2  months  in  1835;  member 
of  the  privy  council  from  1841 ;  vice-president  of  the  board  of  trade  and  master  of  the 
mint  1841-3 ;  president  of  the  board  of  trade  1843-5 ;  secretary  for  the  colonies  1845-6 ;  chan- 
cellor of  the  exchequer  1852-6;  lord  high  commissioner  extraordinary  to  the  Ionian  is- 
lands 1858-9 ;  chancellor  of  the  exchequer  again  1859-66 ;  first  lord  of  the  treasury  and 
prime  minister  Dec.,  1868— Feb.  17, 1874.  Between  his  entrance  Into  the  Cabinet  in  1841 
and  his  resignation  in  1874,  he  was  about  20  years  a  member  of  the  Cabinet.  The  arti- 
cles and  pamphlets  in  the  "  Gladstone  controversy  "  were  published  in  the  latter  part  of 
1874  and  the  beginning  of  1875.  See  portrait,  opposite  p.  729. 


GLADSTONE   CONTROVERSY.  721 

Some  of  Mr.  Gladstone's  friends  who  had  become  Roman  Catholics  made 
this  passage  the  subject  of  expostulation.  Mr.  Gladstone  then  published 
"  The  Vatican  Decrees  in  their  Bearing  on  Civil  Allegiance ;  a  Political  Ex- 
postulation :"  in  which  he  defended  lu's  positions  from  the  Vatican  decrees 
(see  pp.  114-18),  the  Syllabus  and  Encyclical  of  1864  (see  pp.  230,  718-19, 
&c.),  and  maintained  "that  the  Head  of  their  Church,  so  supported  as  undoubt- 
edly to  speak  with  its  highest  authority,  claims  from  Roman  Catholics  a  plenary 
obedience  to  whatever  he  may  desire  in  relation  .  .  to  faith,  .  .  morals, 
and  ...  all  that  concerns  the  government  and  discipline  of  the  church  : 
that,  of  this,  much  lies  within  the  domain  of  the  State ;  that  to  obviate  all 
misapprehension,  the  Pope  demands  for  himself  the  right  to  determine  the 
province  of  his  own  rights,  and  has  so  defined  it  in  formal  documents  as  to 
warrant  any  and  every  invasion  of  the  civil  sphere ;  and  that  this  new  version 
of  the  principles  of  the  Papal  church  inexorably  binds  its  members  to  the  ad- 
mission of  these  exorbitant  claims,  without  any  refuge  or  reservation  on  behalf 
of  their  duty  to  the  crown." 

Mr.  Gladstone's  "tract"  elicited  more  than  20  replies,  the  most  noticeable 
being  from  Cardinal  Abp.  Manning  and  Dr.  Newman. 

Abp.  Manning's  reply,  "  The  Vatican  Decrees  in  their  bearing  on  Civil  Al- 
legiance," has  5  chapters  on  the  propositions :  "  1.  That  the  Vatican  decrees 
have  in  no  jot  or  tittle  changed  either  the  obligations  or  the  conditions  of  civil 
allegiance."  He  argues  that  "the  pope  had  at  all  times  the  power  to  rule  the 
whole  church  not  only  in  faith  and  morals,  but  also  in  all  things  which  pertain 
to  discipline  and  government ;"  that  "it  was  never  lawful  to  Catholics  to  deny 
the  infallibility  of  a  Pontifical  act  ex  catfiedra ;"  that  "  Gallicanism  was  the 
only  formal  interruption  of  the  universal  belief  of  the  Church  in  the  infallibil- 
ity of  the  pope,"  and  this  was  extinguished  by  the  Vatican  council ;  and  "  that 
the  civil  allegiance  of  Catholics  is  as  undivided  as  that  of  all  Christians,  and 
of  all  men  who  recognize  a  divine  or  natural  moral  law."  "2.  That  the  re- 
lations of  the  Catholic  church  to  the  civil  powers  of  the  world  have  been  im- 
mutably fixed  from  the  beginning,  inasmuch  as  they  arise  out  of  the  Divine 
constitution  of  the  Church,  and  out  of  civil  society  of  the  natural  order." 
Here  he  reaffirms  the  independency  and  supremacy  of  the  church  (see  p.  719), 
and  affirms  its  authority  from  God  to  judge  of  a  ruler's  deviation  from  the  law 
of  God,  "  and  by  all  its  powers  to  enforce  the  correction  of  that  departure 
from  justice."  He  distinguishes  temporal  and  spiritual,  direct  and  indirect 
authority.  He  gives  the  bull  Unam  Sanctam  (see  p.  718)  in  English  and  in 
Latin,  with  the  interpretations  of  it,  and  says,  "  It  is  only  when  nations  and 
kingdoms  become  socially  subject  to  the  supreme  doctrinal  and  judicial 
authority  of  the  Church  that  th3  conditions  of  its  exsrcisa  are  verified." 
"3.  That  any  collisions  now  existing  have  been  brought  on  by  changes,  not 
on  the  part  of  the  Catholic  church,  much  less  of  the  Vatican  council,  but  on 
the  part  of  the  civil  powers,  and  that  by  reason  of  a  systematic  conspiracy 
against  the  Holy  See."  This  refers  to  the  conflict  in  Germany,  the  Falk  laws, 
&c.  "4.  That  by  these  changes  and  collisions  the  civil  powers  of  Europe 

46 


722  APPENDIX. 

are  destroying  their  own  stability."  This  refers  to  Italy,  the  extension  of  the 
Italian  power  over  Rome,  &c.  "  5.  That  the  motive  of  the  Vatican  council 
in  denning  the  infallibility  of  the  Roman  pontiff  was  not  any  temporal  policy, 
nor  was  it  for  any  temporal  end;  but  that  it  defined  that  truth  in  the  face  of 
all  temporal  dangers,  in  order  to  guard  the  Divine  deposit  of  Christianity,  and 
to  vindicate  the  Divine  certainty  of  faith."  Under  this  he  gives  15  reasons  for 
defining  the  doctrine,  and  comments  on  the  definition  itself. 

Dr.  Newman's'  reply,  dated  Dec.  27,  1874,  entitled,  "A  Letter  addressed 
to  His  Grace  the  Duke  of  Norfolk  on  occasion  of  Mr.  Gladstone's  recent  Ex- 
postulation," consists  of  10  sections;  (1)  Introductory  Remarks ;  (2)  The  An- 
cient Church ;  (3)  The  Papal  Church ;  (4)  Divided  Allegiance ;  (5)  Conscience ; 
(6)  The  Encyclical  of  1864 ;  (7)  The  Syllabus ;  (8)  The  Vatican  Council;  (9) 
The  Vatican  Definition ;  (10)  Conclusion.  Dr.  N.  claims  that  the  concentra- 
tion of  power  in  the  Pope  in  the  middle  ages  was  not  the  Pope's  work,  but 
"  necessary  for  the  civilization  of  Europe,"  and  "  limited  to  the  ages  of  faith ;'' 
affirms  that  the  weight  of  the  Pope's  "hand  upon  us  as  private  men  is  abso- 
lutely unappreciable;"  acknowledges— and  quotes  the  4th  Lateran  council, 
&c.,  to  show — "extreme  cases  in  which  conscience  may  come  into  collision 
with  the  word  of  a  Pope,  and  is  to  be  followed  in  spite  of  that  word ;"  argues 
that  the  "  liberty  of  conscience  "  condemned  by  the  encyclical  of  1864  "  is  the 
liberty  of  every  one  to  give  public  utterance,  in  every  possible  shape,  by  every 
possible  channel,  without  any  let  or  hindrance  from  God  or  man,  to  all  his 
notions  whatsoever;"2  asserts  that  "the  Syllabus  has  no  dogmatic  force," 
differs  from  "the  original  and  authoritative  documents  [allocutions,  &c.]to 
which  the  Syllabus  pointedly  refers,"  is  to  be  obeyed  by  having  recourse  to 
them,  and  can  be  understood  only  by  understanding  scientific  theology ;  de- 
clares his  own  constant  reception  of  the  pope's  infallibility,  though  he  form- 
erly disbelieved  that  the  dogma  would  be  defined ;  alleges  that  pope  Honorius 
did  not  teach  heresy  ex  cathedra ;  limits  the  Pope's  infallibility  to  "the  di- 
rect answer  to  the  special  question  which  he  happens  to  be  considering ;" 
allows  exceptions  to  all  dogmas  (except  such  as  relate  to  persons)  hi  their 
actual  application  ;  denies  that  Mr.  Gladstone  has  proved  his  main  point  of  an 
irreversible  change  in  the  political  attitude  of  the  Church  by  the  Vatican  de- 
cree of  the  pope's  supremacy  and  infallibility ;  and  avers  that  a  Roman  Cath- 

1  John  Henry  Newman,  D.  D.,  superior  of  the  Congregation  of  the  Oratory  (see  p.  810), 
•whom  Mr.  Gladstone  calls  "  the  first  living  theologian  now  within  the  Roman  commu- 
nion," born  in  London,  Feb.  21, 1801 ;  graduated  (1822?)  at  Trinity  college,  Oxford;  after- 
wards more  than  twenty  years  at  Oxford  as  fellow  and  tutor  of  Oriel  college,  vice-principal 
and  tutor  of  St.  Alban's  hall,  public  examiner  of  the  university,  and  vicar  of  the  church  of 
St  Mary  the  Virgin  (1828^43);  originator  and  principal  writer  of  the  "Tracts  for  the 
Times  "  (1833-41 ;  see  p.  671) ;  admitted  to  the  Roman  Catholic  church  Oct.  9, 1845 ;  called 
by  Dr.  (afterwards cardinal)  Wiseman  to  St.  Mary's  college,  Oscott;  went  thence  to  Rome, 
where  he  was  ordained  priest;  established  the  Congregation  of  the  Oratory  1848,  and  Boon 
opened  its  first  house  at  Birmingham ;  rector  of  the  Catholic  university  in  Ireland,  1852, 
&c. ;  afterwards  again  at  Birmingham. 

»  But  see  the  pope's  interpretation  In  condemning  Austrian  laws  (p.  653). 


GLADSTONE  CONTROVERSY.  723 

r 

olic  has  and  maintains  his  own  opinion  and  his  private  judgment  just  as  much 
as  a  Protestant,  "  whenever,  and  so  far  as,  the  church,  the  oracle  of  Revelation, 
does  not  speak." 

Mr.  Gladstone's  rejoinder,  "  Vaticanism :  An  Answer  to  Reproofs  and  Re- 
plies," has  9  sections  or  parts,  as  follows :  §  1  claims  that  not  one  of  his  an- 
tagonists has  apprehended  or  stated  with  accuracy  his  principal  charge,  which 
was  not  against  Roman  Catholics  [see  pp.  622,  702],  but  against  "Rome," 
that  is,  "the  Papal  chair,  and  its  advisers  and  abettors,"  "that  system,  politi- 
cal rather  than  religious,  which  in  Germany  is  well  termed  Vaticanism,  .  .  . 
its  contrivers  and  conscious  promoters."  "The  Vatican  decrees  do,  in  the 
strictest  sense,  establish  for  the  Pope  a  supreme  command  over  loyalty  and 
civil  duty.  To  the  vast  majority  of  Roman  Catholics  they  are,  and  in  all 
likelihood  will  long  in  their  carefully  enveloped  meaning  remain,  practically 
unknown.  Of  that  small  minority  who  have  spoken  or  fitted  themselves  to 
speak,  a  portion  reject  them.  Another  portion  receive  them  with  an  express 
reserve,  to  me  perfectly  satisfactory,  against  all  their  civil  consequences. 
Another  portion  seem  to  suspend  their  judgment.  ...  A  very  large  class,  as  it 
seems  to  me,  think  they  receive  these  decrees,  and  do  not.  They  are  involved 
in  inconsistency,  and  that  inconsistency  is  dangerous.  ..."  §  2  examines 
the  Syllabus,  and  shows  its  high  authority  and  claim  to  obedience.  §§  3,  4, 
treat  of  the  Vatican  council  and  the  infallibility  of  the  Pope  in  their  breach 
with  history,  as  shown  (1)  from  the  eminently  loyal  and  thoroughly  anti-Ul- 
tramontane opinions  and  declarations  of  the  Roman  Catholics  of  Great  Britain 
and  Ireland  for  two  centuries  (especially  in  1757,  1788-9,  18101,  1825-6),  and 
(2)  from  the  history  of  the  council  of  Constance  (see  pp.  210-15).  §  5,  "the 
Vatican  council  and  obedience  to  the  Pope,"  shows  the  insufficiency  of  abp. 
Manning's  proofs  of  the  previous  authorization  of  the  claim  to  unconditional 
obedience,  and  of  Dn  Newman's  "exceptions  to  this  precept  of  obedience." 
§  6  treats  of  "the  revived  claims  of  the  papal  chair:  (1)  the  deposing  power; 
(2)  the  use  of  force."  Mr.  G.  describes  the  growth  of  the  Pope's  power  in 
the  middle  ages  (see  pp.  127-30),  the  claim  of  power  from  God  over  the  nations 
and  kingdoms,  &c.  (see  pp.  576-87,  718-19),  the  unsatisfactory  disavowals 
now  of  a  universal  monarchy  or  direct  temporal  power,  &c.  Pope  Pius  IX 
describes  the  deposing  power  as  "  a  right  which  the  popes  exercised  in  virtue 
of  their  authority  when  the  general  good  demanded  it."  Abp.  Manning's  as- 
surance that  the  members  of  his  communion  would  not  use  force  if  they  were 
able,  is  met  with  Innocent  Ill's  famous  brief  Novit  [=  he  knew],  which,  in  a 
passage  omitted  by  Abp.  Manning,  maintains  that  "we  are  able  and  also  bound 
to  coerce,"  and  quotes  in  proof  Jer.  i,  10.  Dr.  Newman's  limitation  of  the  use 
of  force  is  offset  by  article  24th  in  the  Jesuit  Schrader's  list  of  affirmative 
propositions  answering  to  the  Syllabus  and  approved  by  the  Pope:  "The 
Church  has  the  power  to  apply  external  coercion :  she  has  also  a  temporal 

1  He  qnotea  from  Abp.  P.  R.  Kenrick's  undelivered  speech  before  the  Vatican  council 
(now  published  in  English  by  the  American  Tract  Society,  N.  Y.,  as  edited  by  Rev.  Leon- 
ard W.  Bacon). 


724  APPENDIX. 

authority  direct  and  indirect;"  the  remark  being  appended,  "Not  souls  alone 
are  subject  to  her  authority."  Mr.  G.  discusses  (§  7)  the  "warrant  of  alle- 
giance according  to  the  Vatican,"  and  finds  that  the  popes  enforce  the  duty  of 
obedience  only  to  those  rulers  who  "do  right,  Rome  being  the  measure  of 
right ;"  that  the  pope  is  an  irresponsible  foreigner,  deriving  the  larger  part  of 
his  power  from  foreign  sources,  acting  on  masses  at  each  point  (if  he  pleases) 
of  their  contact  with  the  laws  of  their  country,  ruling  consciences  and  actually 
declaring  civil  laws  null  and  void  (see  pp.  1GG-8,  584-5,  788-00),  &c.  §  8  is 
"on  the  intrinsic  nature  and  conditions  of  the  Papal  infallibility  decreed  in 
the  Vatican  Council.  .  .  .  The  priests  are  absolute  over  the  people;  the  bish- 
ops over  both ;  the  pope  over  all.  ..."  Mr.  G.  claims  that  the  Pope  may  now 
alter  the  already  defined  doctrines  of  the  faith,  or  the  utterances  of  any  other 
pope,  his  followers  being  helpless  if  he  only  says  he  does  not  alter  them ;  that 
Ms  pleasure  is  supreme  over  the  interpretation  of  these  as  of  the  Scriptures, 
over  the  canon  or  written  law  of  the  Church,  over  all  law,  as  he  can  annul  it 
or  dispense  with  it.  Thus,  under  the  concordat  with  Napoleon  the  French 
sees  were  abolished,  and  their  bishops  were  deposed.  He  is  infallible  in  faith 
and  morals  when  he  speaks  ex  cathedra,  and  he  himself  is  the  final  judge  which 
of  his  utterances  shall  be  utterances  ex  cathedra.  The  declaration  of  papal  in- 
spiration— already  claimed  and  ascribed  by  some — is  no  more  impossible  than 
was  that  of  papal  infallibility,  in  which  the  Council  of  the  Vatican  authorita- 
tively falsified  the  assurance  given  to  the  British  government  in  1810  by  the 
•whole  synod  of  Irish  prelates. — Mr.  G.  also  questisns  the  origin  and  applica- 
tion of  the  limitation  of  the  pope's  infallibility  to  his  speaking  ex  cathedra ;  and 
claims  that,  since  "decrees  ex  cathedra  are  infallible,  but  determinations  what 
decrees  are  ex  cathedra  are  fallible,  .  .  .  the  private  person  [R.  C.  layman], 
after  he  has  with  all  docility  handed  over  his  mind  and  its  freedom  to  the 
Schola  Theologorum  [=  school  of  theologians],  can  never  certainly  know  with 
'divine  faith,'  when  he  is  on  the  rock  of  infallibility,  when  on  the  shifting 
quicksands  of  a  merely  human  persuasion." — In  conclusion,  Mr.  G.  holds  that 
he  has  proved  his  positions ;  notices  a  protest  raised  by  Abp.  Manning  and 
Mgr.  Capel  against  this  discussion  in  the  name  of  peace;  and  rejoins,  "that 
now,  and  in  great  part  since  the  Vatican  decrees,  the  church  of  Rome,  through 
the  court  of  Rome  and  its  head,  the  Pope,  is  in  direct  feud  with  Portugal, 
with  Spain,  with  Germany,  with  Switzerland,  with  Austria,  with  Russia, 
with  Brazil,  and  with  most  of  South  America ;  in  short,  with  the  far  larger 
part  of  Christendom.  The  particulars  may  be  found  in,  nay,  they  almost  fill 
the  Speeches,  Letters,  Allocutions  of  the  Pope  himself.1  He  renews  his 

»  Mr.  Gladstone  published,  in  the  Quarterly  Review  for  January,  1875  (reprinted  in 
pamphlet  form),  an  article  on  the  "  Speeches  of  Pope  Pius  IX."  These  speeches,  number- 
ing 200  and  filling  two  volumes  of  1100  pages  in  all,  were  uttered  by  the  Pope  between 
Oct.  20,  1870,  and  Sept.  18,  1873,  collected  (moat  of  them  fully  reported)  and  published  at 
Rome  as  alone  authentic  and  complete  by  Rev.  Don  Pasqualc  dc  Franciscis,  apparently 
printed  at  the  Papal  press,  and  openly  sold  at  the  bookshop  of  the  Propaganda.  "Out  of 
tiiesc  2!»0  speeches,"  gays  Mr.  G.,  "about  280  seem  to  be  addressed  to  the  great  political 


GLADSTONE   CONTROVERSY.  725 

"  charge  of  an  intention,  on  the  part  of  Vaticanism,  to  promote  the  restora- 
tion of  the  temporal  sovereignty  of  the  Pope,  on  the  first  favorable  oppor- 
tunity, by  foreign  arms,  and  without  reference  to  the  wishes  of  those  who 
were  once  his  people.  From  Abp.  Manning  downward,  not  so  much  as  one 
of  those  who  have  answered  me  from  the  standing-ground  of  Vaticanism 
has  disavowed  this  project :  many  of  them  have  openly  professed  that  they 
adopt  it,  and  glory  in  it.  Thus  my  main  practical  accusation  is  admitted ; 
and  the  main  motive  which  prompted  me  is  justified.  .  ..." 

Under  the  date  of  Feb.  26,  1875,  Dr.  Newman  sent  out  his  "  Postscript  to 
a  Letter  addressed  to  His  Grace  the  Duke  of  Norfolk,  on  occasion  of  Mr. 
Gladstone's  recent  Expostulation,  and  in  answer  to  his  '  Vaticanism. ' "  This 
pamphlet — the  last  in  the  series — is  brief  (28  pp.),  and  reaffirms  his  former 
positions,  with  some  additional  quotations  and  explanations.  The  most  im- 
portant addition  respects  marriages.  Mr.  Gladstone  claimed  that  English  non- 
Roman  marriages  are  in  the  eye  of  the  Pope  purely  civil  marriages,  though 
generally  made  under  the  sanctions  of  religion,  and  are  not  regarded  as  "filthy 
concubinages"  simply  because  the  disciplinary  decrees  of  the  council  of  Trent 
are  not  canonically  in  force  in  England.  Dr.  N.  thinks  Mr.  G.  obscure  or 
incorrect,  and  says  :  "  It  is  also  a  religious  marriage,  if  the  parties,  without  a 
priest,  by  a  mutual  act  of  consent,  as  in  the  presence  of  God,  marry  themselves ; 
and  such  a  vow  of  each  to  other  is,  according  to  our  theology,  really  the  con- 
stituting act,  the  matter  and  form,  the  sacrament  of  marriage :"  .  .  .  and 
he  quotes  St.  Alfonso  Liguori  and  Abp.  Kenrick's  moral  theology  as  authori- 
ties declaring  the  validity  of  marriages  among  heretics,  &c.  (but  see  p.  745). 
He  also  says:  "  If  Protestants  are  to  speculate  about  our  future,  they  should 
be  impartial  enough  to  recollect,  that  if,  on  the  one  hand,  we  believe  that  a 
Pope  can  add  to  our  articles  of  faith,  so,  on  the  other,  we  hold  also  that  a 
heretical  Pope,  ipso  facto,  ceases  to  be  Pope  by  reason  of  his  heresy1." 

The  Congregational  Quarterly  for  Jan.,  1876,  notices  a  recent  volume  ("Re- 
sults of  the  Expostulation  "),  which  sets  forth  the  present  phases  of  Roman 
Catholicism,  under  4  heads :  (1)  the  Ultramontane  faith  (see  p.  718),  held  by 
Abp.  Manning,  Mgr.  Capel,  the  Jesuits,  &c. ;  (2)  the  Minimizing  faith,  which 
makes  endless  exceptions  to  the  general  rule,  and  allows  ultimately  the  right 
of  private  judgment,  held  by  Dr.  Newman,  Bp.  Fessler,  &c. ;  (3)  the  Gallican 
faith,  which  denies  the  pope's  power  over  princes  in  temporal  matters,  subor- 
dinates the  pope  to  a  general  council,  maintains  the  ancient  liberties  of  the 
church,  denies  the  pope's  infallibility,  was  held  by  Dr.  Doyle  (bp.  of  Kildare 

purpose  which  is  now  the  main  aim  of  all  Papal  effort — that  of  the  triumph  and  liberation 
of  the  Church  in  Rome  itself,  and  the  re-establishment  of  peace.  When  the  Pope  speaks 
of  the  liberation  of  the  Church,  he  means  merely  this,  that  it  is  to  set  its  foot  on  the  neck 
of  every  other  power ;  and  when  he  speaks  of  peace  in  Italy,  ho  means  the  overthrow  of 
the  established  order." 

i  Was  not  Honorins  I  (see  pp.  158,  206-7)  pope  until  he  died?  And  is  he  not  recognized 
now  as  pope  during  his  whole  life  1  And  would  not  Dr.  Newman  or  any  one  else  be  ex- 
communicated for  refusing  to  recognize  an  actually  reigning  pope— heretic  or  not  f  How 
can  a  heretical  pope  be  got  rid  of? 


726  APPENDIX. 

in  Ireland  1819-34)  and  the  Irish  and  English  hierarchies  from  1790  to  1826, 
and  is  now  held  by  Lords  Acton  and  Camoys ;  (4)  the  Gallico-Ultramontane 
faith,  which  admits  papal  infallibility  as  a  dogma  declared  by  a  general  coun- 
cil, and  is  held  by  most  of  the  R.  C.  bishops,  priests,  and  laity.  "  The  weak- 
ness of  the  Roman  hierarchy  is  seen  in  its  being  obliged  to  tolerate  such  dis- 
cordant elements.  Its  strength  is  seen  in  the  fact  that  it  holds  such  ele- 
ments together.  The  effect  of  Mr.  Gladstone's  expostulation  is  seen  in  its 
drawing  out  replies  and  defenses  which  evince  the  existence  of  these  parties 
in  the  church  of  Rome." 

An  American  work  published  at  the  close  of  1876  ("The  Papacy  and  the 
Civil  Power,"  by  Hon.  Richard  "W.  Thompson,  appointed  Secretary  of  the 
Navy,  March,  1877)  presents  in  its  750  pages  an  elaborate  and  able  discussion 
of  this  part  of  our  great  subject;  while  another  recent  work  by  a  Canadian 
Episcopalian  ("Roman  Catholicism,  Old  and  New,  from  the  Standpoint  of 
the  Infallibility  Doctrine,  by  John  Schulte,  D.D.,  Ph.D.,  Rector  of  Port  Bur- 
well,  Ontario"),  formerly  a  R.  C.  priest  and  professor  of  divinity,  with  courte- 
ous and  convincing  argument  disproves  the  infallibility  of  either  Church  or 
Pope,  and  thus  subverts  the  very  foundations  of  Vaticanism. 


PAET  IV.      EOMANISM  IN  FOEEIGN   COUNTEIES. 

§  1.  Italy.  Though  the  Pope  still  has  3  palaces,  a  large  income  and 
troops  of  servants,  with  perfect  freedom  of  motion  and  of  communication  (he 
received  about  6,200  visitors  June  16, 1871,  and  100,000  letters  June  16, 1874), 
he  calls  himself  and  is  called  "the  prisoner  of  the  Vatican"  or  "the  poor 
prisoner  of  the  Vatican1 "  (see  p.  715).  He  has  excommunicated  the  Italian 
government,  and  declared  reconciliation  with  it  impossible.  His  discourses, 
published  openly  at  Rome  (see  p.  724),  style  the  Italian  government  and  its 
followers  "wolves,"  "impious,"  "children  of  Satan,"  "enemies  of  God," 
"monsters  of  hell,"  &c.;  and  describe  Rome  as  "holy"  under  his  dominion 
(see  pp.  86-9, 627),  but  now  a  sink  of  corruption,  with  devils  walking  through 
its  streets.  On  the  other  hand,  the  Italian  law  of  1866  abolishing  religious 
corporations  (monasteries,  &c.;  see  p.  335)  was  in  1873  extended  to  the  prov- 
ince and  city  of  Rome;  the  costly  houses  of  the  Jesuits,  &c.,  were  sold  to  the 
highest  bidder2,  and  the  avails  have  been  devoted  mostly  to  the  cause  of  pub- 
lic education;  some  parishes  near  Mantua  have  been  allowed  to  elect  their 
own  pastors  and  control  their  own  parsonages  and  revenues.  While  the  R. 

1  In  1874  straw  said  by  priests  to  bo  from  the  Pope's  dungeon  was  sold  In  Savoy,  at 
Antwerp,  &c.;  also,  thousands  of  photographs  representing  the  Pope  in  chains  under 
guard,  looking  out  between  iron  bars  from  a  dismal  cell,  were  sold  at  Ghent  in  Belgium. 
It  was  said  that  one-half  of  the  money  from  these  sales  went  to  the  Vatican.  Who  in- 
vented these  deceptions,  is  not  stated. 

9  The  sales  of  ecclesiastical  property  up  to  the  end  of  Sept.,  1876,  according  to  the  Italian 
official  journal,  amounted  to  514,118,000  francs  or  about  $100,000,000,  and  still  continue  to 
bring  in  $150,000  to  $800,000  monthly. 


BOMANISM  Itf  ITALY.  727 

C.  religion  is  still  the  religion  of  the  state  and,  nominally  at  least,  of  the  vast 
majority  of  the  population  of  Italy,  the  observance  of  most  of  the  week-day 
church-festivals  has  been  made  voluntary  rather  than  obligatory  upon  the 
people ;  pilgrimages  and  religious  processions  (except  carrying  the  host,  with- 
out sound  of  bell,  to  the  sick  and  dying)  have  been  prohibited  as  really  politi- 
cal in  their  character,  though  ostensibly  religious ;  Protestantism  is  tolerated 
by  law ;  more  than  150  Protestant  churches  and  preaching  stations  existed  in 
Rome  and  in  other  parts  of  Italy  in  1874,  with  some  thousands  of  Protestant 
church-members  ("VValdensians,  Free  Church  of  Italy,  Methodists,  Baptists, 
Episcopalians,  &c.);  there  are  also  numerous  Protestant  Sunday-schools  and 
week-day  schools,  besides  Protestant  theological  schools,  colporteurs,  periodi- 
cals, &c.  In  the  Quarterly  Review  for  January,  1875,  Mr.  Gladstone  spoke 
thus  of  the  condition  of  Rome  since  1870 :  "After  taking  some  pains  to  make 
inquiry  from  impartial  sources,  we  are  able  to  state  that  the  police  of  the 
national  Rome  is  superior  to  that  of  Papal  Rome,  that  order  is  well  maintained, 
crime  energetically  dealt  with.  It  is  known  that  at  the  time  of  the  forcible 
occupation  in  1370  a  number  of  bad  characters  streamed  into  the  city ;  but  by 
energetic  action  on  the  part  of  the  government,  ill-supported  we  fear  by  the 
clergy,  they  were  by  degrees  got  rid  of,  and  soon  ceased  to  form  a  noticeable 
feature  in  the  condition  of  the  place.  For  ostensible  morality  the  streets  will 
compare  favorably  with  the  Boulevards  of  Paris,  and  for  security  they  may 
generally  challenge  the  thoroughfares  of  London.  .  .  .  '  The  city  is  clean  and 
well  kept.  There  are  not  half  the  number  of  priests  or  friars  in  the  streets, 
and  mendicancy  is  not  a  tenth  part  of  what  it  was  formerly.'  ...  It  has  been 
our  care  to  obtain  from  Rome  itself  some  figures,  on  which  reliance  may  be 
placed.  They  indicate  the  comparative  state  of  Roman  crime  in  the  2  last 
full  years  of  the  Papal  rule  (1868,  1869),  and  the  3  full  years  (1871,  1872, 
1873)  of  the  Italian  rule : 

1868        1869        1871        1872        1873 

Highway  robberies,  236         123         103  85  26 

Thefts,  802         714         785         859         698 

Crimes  of  violence,  938         886         972         861         603 

1976        1723        1860       1805        1327 

"In  1870,  which  was  a  mixed  year,  and  does  not  assist  the  comparison,  and 
which  was  also  a  year  of  crisis,  the  total  was  2118,  and  the  crimes  of  violence 
were  no  less  than  1175.  .  .  .  The  two  first  of  the  Italian  years  were  affected 
by  the  cause  to  which  we  have  referred.  .  .  .  The  average  of  the  3  years  is 
1665,  against  1723  in  the  last  Papal  year.  The  year  1873,  in  which  alone  we 
may  consider  that  the  special  cause  of  disturbance  had  ceased  to  operate, 
shows  a  reduction  of  391,  or  more  than  22  per  cent,  on  the  last  year  of  the  - 
Pope.  Yet  more  remarkable  is  the  comparison  if  we  strike  out  the  category 
of  thefts,  the  least  serious  of  the  three  in  kind.  We  then  obtain  the  following 
figures:  For  the  last  Papal  year,  1869, 1009;  for  1873,  634;  or  a  diminution 


728  APPENDIX. 

of  nearly  40  per  cent."    But  Vaticanism  aims  at  restoring  the  Pope's  temporal 
government  (see  pp.  50,  147-50,  724-5). 

§  2.  Germany.  The  new  German  empire,  whose  emperor  ("Wm.  I, 
king  of  Prussia  from  1861)  was  crowned  at  Versailles,  January  18,  1871,  and 
whose  constitution  is  dated  April  16,  1871,  has  no  established  religion;  pro- 
visions in  respect  to  established  or  privileged  churches,  religious  institutions, 
creeds,  &c.,  are  left  to  the  constitutions  and  laws  of  the  states  of  the  empire1. 
Yet  the  creation  of  this  empire,  with  Protestant  Prussia  at  its  head,2  became 
the  occasion  of  a  most  violent  controversy  and  of  new  and  important  ecclesi- 
astical laws.  Its  fundamental  law,  laid  down  by  the  German  national  parlia- 
ment at  Frankfort  in  1848,  thus  recognizes  religious  freedom  (Art.  3,  §  14)  : 
"  Every  religious  society  manages  its  own  affairs,  but  remains  subject  to  the 
general  laws  of  the  State."  The  Prussian  constitution,  adopting  this  princi- 
ple, January  31,  1850,  more  fully  than  any  other  German  state  or  European 
country  had  adopted  it,  said  (Art.  15):  "The  Evangelical  and  the  Roman 
Catholic  church,3  as  well  as  every  other  religious  society,  arranges  and  con- 
ducts its  affairs  independently,4  and  remains  in  the  possession  and  enjoyment 
of  institutions,  foundations,  and  moneys  devoted  to  the  maintenance  of  its 
worship,  or  to  its  several  educational  and  benevolent  purposes."  Also  (Art. 
18) :  "  The  right  of  nominating,  proposing,  electing,  or  confirming  candidates 
to  any  office  in  the  church,  so  far  as  that  right  attaches  to  the  State  and  is  not 
derived  from  patronage  or  other  specific  legal  title,  is  abandoned,  except  in 
respect  to  the  appointment  of  chaplains  for  the  army  and  public  institutions." 

1  According  to  the  Statesman's  Year-Book  for  ISf),  the  26  States  of  the  empire  have  69 
members  In  the  Bundesrath  [=  federal  council,  answering  to  the  U.  S.  senate],  and  are 
popularly  represented  by  397  deputies  in  the  Reichstag  [=  diet  of  the  realm,  answering  to 
the  U.  S.  house  of  representatives!.    The  population  of  the  empire,  by  the  census  of  Dec. 
1,  1871,  was  41,060,695;  and  of  Prussia  (including  Lauenburg)  was  24,689,252. 

2  The  wars  of  1866  with  Austria  and  of  1870  with  France  were  not  for  religion,  but  for 
German  nationality— to  secure  freedom  from  foreign  domination  and  to  unite  all  the  Ger- 
man states  into  one  nation.    There  is  now  a  German  nation  in  the  heart  of  Europe,  able 
to  protect  itself  and  restrain  its  neighbors. 

8  The  "  Evangelical  church  "  (formed  by  uniting  the  Lutheran  and  Reformed  churches 
in  1817)  and  the  Roman  Catholic  church,  are  the  only  bodies  legally  called  "churches" 
in  the  old  provinces  of  Prussia,  and  embrace  99-100  of  the  population.  The  R.  C.  church 
has  2  archbishops  (Gnesen-Posen  and  Cologne),  and  10  bishops  in  Prussia  (Culm,  Ermeland, 
Breslau,  Mflneter,  Paderborn,  Treves,  Osnabriick,  Hildesheim,  Fulda,  and  Limburg). 
Moravians,  Old  Lutherans.  Wesleyans,  Anglicans,  Baptists,  &c.,  are  not  legally  styled 
"churches,"  though  some  of  these  religious  bodies  have  corporate  rights." 

4  The  General  German  law  formerly  gave  to  the  State  authorities  a  direction  in  the  in- 
ternal affairs  of  the  churches,  the  decision  (to  some  extent)  of  sacramental  questions  and 
an  oversight  of  the  churches  according  to  their  arbitrary  discretion.  This  system  of 
guardianship  is  now  surrendered ;  but  the  rights  of  legislation  and  of  general  oversight 
remain,  and  the  exercise  of  these  is  regulated— not  extended— by  the  Falk  laws  (see  p. 
730,  Ac.).  The  R.  C.  church  is  now  independent  within  its  sphere  more  truly  than  ever 
before  in  Prussia;  but  the  State  determines  by  its  laws  and  responsible  officers  the  limits 
of  the  church's  independence,  and  takes  measures  to  prevent  the  church  (or  those  that  ex- 
ercise authority  in  it)  from  transgressing  those  limits  to  the  harm  of  the  State  or  of  its 
law-abiding  citizens. 


KOMANISM  IN  GERMANY.  729 

In  1873,  the  Prussian  parliament  added  to  Art.  15  the  clause,  "but  remains 
subject  to  the  laws  of  the  State  and  to  the  oversight  of  the  State,  as  determined 
by  the  law;"  and  to  Art.  18  the  sentence,  "Further,  the  law  regulates  the 
powers  of  the  State,  with  respect  to  the  preparatory  training,  the  institution, 
and  the  deposition  of  clergymen  and  religious  officers,  and  fixes  the  limits  of 
church  discipline." 

Prince  Bismarck1  is  regarded  as  the  father  of  German  unity.  "The  key 
to  Bismarck's  politics,"  says  Rev.  Dr.  J.  P.  Thompson,  "is  given  in  these 
words — devotion  to  the  unity  of  Germany  as  the  supreme  good  of  Germany 
herself,  and  as  the  best  guarantee  of  the  peace  and  prosperity  of  Europe."  In 
1870-1  the  French  clergy  tried  to  give  a  religious  character  to  the  Franco- 
Prussian  war ;  Bismarck  complained  of  this  to  Cardinal  Antonelli,  who  de- 
clined to  interfere.  Afterwards  the  Pope  sought  the  intervention  of  Germany 
to  restore  to  him  his  lost  temporal  power ;  but  the  emperor  and  chancellor  and 
parliament  all  declined  to  interfere.  Soon  afterwards,  the  Ultramontane  party 
in  the  parliament  took  a  position  against  the  subjection  of  the  Church  to  the 
laws  of  the  State  as  laid  down  in  the  Frankfort  constitution  of  1848  (see  above). 
July  8,  1871,  the  Catholic  department  in  the  Prussian  Ministry  of  Public 
Worship  was  abolished.  About  this  time  the  bp.  of  Ermeland  suspended  Dr. 
Wollmann,  long  a  teacher  of  religion  at  the  gymnasium  of  Braunsberg,  for 
refusing  to  submit  to  the  dogma  of  the  Pope's  infallibility,  demanded  his  re- 
moval from  office,  and  afterwards  excommunicated  him  and  Prof.  Michelis, 
also  of  Braunsberg  (see  p.  737) ;  but,  as  they  had  violated  no  law,  the  Prussian 
government  continued  them  in  their  positions.  The  German  parliament  passed 
a  law  Nov.,  1871,  against  the  misuse  of  the  pulpit  for  disturbing  the  public 
peace.  In  March,  1872,  a  Prussian  law  declared  the  supervision  of  all  the 
schools  to  belong  to  the  State,  and  forbade  all  other  supervision.  July  4, 1872, 
the  emperor  approved  a  national  law  for  suppressing  the  Jesuits,2  &c.,  which 
is  thus  given  in  the  Catholic  World  for  Oct.,  1872 : 

"  1.  The  Order  of  the  Company  of  Jesus,  orders  akin  to  it,  and  congrega-" 
tions  of  a  similar  character,  are  excluded  from  the  German  territory.  The 
establishment  of  residences  for  these  orders  is  prohibited.  The  establishments 
actually  in  existence  must  be  suppressed  within  a  period  to  be  determined  by 

1  Otto  Edward  Leopold  von  Bismarck-SchOnhausen,  was  born  at  SchOnhausen,  April  I, 
1815 ;  studied  jurisprudence  at  GOttingen,  and  Berlin ;  was  admitted  to  the  bar  June,  1835; 
married  Johanna  Frederica  Charlotte  Dorothea  Eleouore  von  Putkammer  July  28,  1847 ; 
member  of  the  United  Diet  of  Prussia,  1847-8;  .conservative  leader  in  the  2d  chamber 
1849-51 ;  ambassador  to  the  German  Diet  at  Frankfort  1851-8 ;  ambassador  to  Russia  1859-62, 
and  to  France  1862 ;  appointed  Minister  of  Foreign  Affairs  and  President  of  the  Council 
of  Ministers  of  Prussia  Sept.  23, 1862 ;  also  Chancellor  of  the  German  Empire  January  19, 
1871 ;  resigned  the  presidency  of  the  Council  of  Ministers  Dec.  20,  1872,  and  was  re-ap- 
pointed Nov.  9, 1873.  He  was  created  a  Count  Sept.  20,  1865,  and  Prince  in  1871.  He  com- 
bines a  keen  sagacity  in  regard  to  events  and  men  with  an  unflinching  will  and  rare  ex- 
ecutive ability.  Attempts  to  assassinate  him  were  made  by  Blind  in  May,  1866,  and  by 
Kullmann  in  July,  1874;  but  he  is  still  Prime  Minister  of  the  Kingdom  of  Prussia  and 
Chancellor  of  the  German  Empire.  See  portrait  opposite. 

•  According  to  the  Catholic  World,  the  Jesuits  in  Germany  then  numbered  703  men. 


730  APPENDIX. 

the  Federal  Council,  but  which  shall  not  exceed  6  months.  2.  The  members 
of  the  Company  of  Jesus,  of  orders  akin  to  it,  and  of  congregations  of  a  simi- 
lar character,  may  be  expelled  the  Federal  territory,  if  they  are  foreigners. 
If  natives,  residences  within  fixed  limits  may  be  forbidden  them,  or  imposed 
upon  them.  The  measures  necessary  for  the  execution  of  this  law,  and  for 
the  certainty  of  this  execution,  shall  be  adopted  by  the  Federal  Council." 

January  23,  1872,  Dr.  Falk1  became  the  Prussian  Minister  of  Public  In- 
struction and  Ecclesiastical  Affairs.  In  January,  1873,  he  brought  forward 
the  "Falk  laws,"  which  in  May  became  laws  of  Prussia.  Here  follow  the 
most  important  parts  of  these  4  laws,  as  translated  by  John  Brown  Paton,  and 
published  in  the  (English)  Fortnightly  Review  for  May  1,  1874,  a  few  verbal 
changes  being  made.  The  notes  are  largely  from  Mr.  Paton's  articles  in  the 
Fortnightly  Review,  1874-5. 

I.  "A  law  concerning  the  limits  of  the  right  to  exercise  the  means  of  dis- 
cipline and  punishment  that  belong  to  a  Church. 

"§  1.  No  church  or  religious  society  is  authorized  to  threaten,  execute, 
or  officially  publish  any  other  punishment  or  discipline  than  that  which  be- 
longs strictly  to  the  domain  of  religion,  or  which  involves  either  the  with- 
drawal of  some  right  that  is  esteemed  and  is  influential  within  the  church  or 
religious  society,  or  exclusion  from  the  church  or  religious  society.  No  pun- 
ishment or  discipline  which  affects  the  person,  or  property,  or  freedom,  or 
which  is  defamatory,  is  allowed. 

"  §  2.  No  penalty  or  kind  of  discipline  allowed  in  §  1  may  be  inflicted  or 
denounced  against  a  member  of  a  church  or  religious  society  on  either  of  these 
grounds :  (a)  Because  he  has  done  that  which  the  laws  of  the  State,  or  the1 
lawful  ordinances  of  the  civil  authorities,  have  enjoined ;  (5)  Because  he  has 
or  has  not  voted,  ua  public  elections,  in  a  certain  manner. 

"§  3.  In  like  manner,  no  such  penalty  or  discipline  shall  be  threatened, 
inflicted,  or  denounced  in  order  either — (a)  To  cause  any  one  to  discontinue 
that  which  the  laws  of  the  State  or  the  lawful  ordinances  of  the  civil  authori- 
ties have  enjoined ;  or  (5)  To  induce  any  one  to  vote  or  not  to  vote,  in  a  cer- 
tain manner,  in  a  public  election.  ' 

"  §  4.  The  infliction  of  the  penalties  and  kind  of  discipline  allowed  by  this 
law  must  not  be  made  known  to  the  public,  but  may  be  communicated  to  the 
members  of  the  community.  Further,  such  penalties  and  kinds  of  discipline 
are  neither  to  be  inflicted  nor  denounced  in  an  opprobrious  manner."8 

>  Born  Aug.  10, 1827 ;  studied  jurisprudence  at  Brcslau  1844-7 ;  deputy  to  the  3d  chamber 
of  Prussia  1858-70;  member- of  the  German  diet  of  the  realm  1870-1. 

3  This  law  guards  the  rights  of  laymen  and  obedient  subjects  against  ecclesiastical  tyr- 
anny, as  against  excommunication  for  sending  children  to  the  public  schools,  performing 
military  service,  voting  for  a  disapproved  candidate,  &c.  It  allows  the  minor  excommu- 
nication, but  forbids  the  oft-used  major  excommunication  and  anathema  (see  pp.  521-4)  of 
the  R,  C.  Church,  the  Jewish  ban,  and  the  rigid  Mennonite  excommunication,  which  cut 
off  the  offender  from  all  social  Intercourse,  and  may  reduce  him  to  beggary  or  starvation. 
When  the  bp.  of  Ermeland  excommunicated  Dr.  Wollman  and  Prof.  Michelis  (see  p.  729), 
the  faithful  were  adjured  In  a  diocesan  journal  to  have  no  intercourse  with  them,  uot  to 
visit,  salute,  give  them  information,  &c. 


TALK  LAWS.  731 

II.    "A  law  concerning  secession  from  a  Church.1 

"  §  1.  Secession  from  a  Church  takes  place  and  has  civil  recognition  after 
a  declaration  has  been  made  by  the  person  seceding  before  a  judg?  of  his  dis- 
trict. In  the  case  of  those  who  leave  one  Church  for  another,  the  existing 
law  remains  in  force.  If  any  one,  passing  over  to  another  Church,  wishes  to 
be  freed  from  the  taxes  attached  to  his  former  communion,  he  must  observe 
the  forms  prescribed  in  this  law."2 

§  2  requires  formal  notice  of  such  a  declaration  to  be  made  in  writing  be- 
forehand. 

"  §  3.  The  declaration  of  secession  liberates  the  seceder  from  the  obliga- 
tions which  arise  from  personal  connection  with  a  Church  or  parochial  com- 
munity. This  exemption  takes  effect  from  the  end  of  the  calendar  year 
following  that  hi  which  the  declaration  was  made.  In  the  case  of  any  extra- 
ordinary expenditure  for  building,  which  has  been  declared  to  be  necessary 
previous  to  the  close  of  that  calendar  year  in  which  the  secession  was  declared, 
the  seceder  must  contribute,  till  the  end  of  the  3d  year  following  his  secession, 
the  same  amount  as  if  he  had  not  seceded.  Those  obligations  are  not  affected 
by  this  act  of  secession,  which  do  not  arise  from  personal  connection  with  a 
Church  or  parochial  community,  especially  obligations  which  are  attached,  by 
virtue  of  their  legal  title,  to  certain  real  estates,  or  which  rest  either  on  all 
real  estates,  or  real  estates  of  a  certain  description,  hi  a  district  irrespective  of 
their  ownership. 

"  §  5.  Any  claim  for  surplice  fees,  and  other  payments  for  particular  offi- 
cial services,  can  only  be  exacted  by  a  clergyman  from  such  persons  as  do  not 
belong  to  the  Church,  when  such  services  have  been  undertaken  by  him  at 
their  request. 

"§8.  The  regulations  laid  down  in  the  preceding  sections,  concerning 
Churches,  apply  likewise  to  all  religious  bodies  which  have  corporate  rights." 

1  This  law  applies  to  Evangelical  and  R.  C.  Churches,  Old  Lutherans  and  Moravians  in 
the  old  provinces  of  Prussia ;  to  Mennonites  in  East  Friesland  and  Schleswig,  Netherland 
Reformers  in  Elberfeld,  and  in  Schleswig  to  Anglicans  and  Baptists  and  Reformed  and 
the  Jansenist  church  at  Nordstrand ;  but  not  to  unincorporated  religions  societies,  the 
rights  of  whose  members  are  determined  by  their  own  rules  or  by  thn  law  of  private  rights. 

2  The  civil  rights  of  the  Prussians  were  largely  entrusted  to  the  Evangelical  and  R.  C. 
clergy,  who  officially  registered  the  births,  baptisms,  confirmations,  marriages  and  deaths, 
besides  deciding,  or  helping  to  decide,  all  cases  of  divorce.    No  child  could  leave  school  or 
be  apprenticed  until  he  had  received  confirmation.    One  could  indeed  pass  from  one  Church 
to  another,  by  regularly  participating  in  the  services  of  the  latter,  receiving  its  sacraments, 
or  giving  formal  notice  of  the  change ;  but  to  pass  out  of  either  Church  without  joining 
the  other,  was  difficult,  and  gave  no  relief  or  exemption  from  Church  dues.    The  present 
law  remedies  the  latter  grievances;  the  law  of  civil  marriage  and  the  law  that  the  clergy 
of  the  State-churches  shall  not  be  ex  qfflcio  school-inspectors,  also  favor  liberty.    Church- 
members  and  non-church-members  now  have  equal  rights  and  burdens  as  citizens.    Chris- 
tianity is  in  a  measure  separated  from  odious  police  regulations  and  unavoidable  assess- 
ments.   It  was  stated  in  June,  1875,  that  during  the  previous  year  16,700  Catholics  in 
Prussia  embraced  Protestantism. 


732  APPENDIX. 

HI.  "Law  concerning  the  training  [§§  1-14]  and  installation  [§  15,  &c.] 
of  the  Clergy.1 

"  g§  1,  2,  3.  A  pastoral  office  in  one  of  the  Christian  Churches  can  be  held 
only  by  a  German,  whose  literary  training  has  satisfied  the  requirements  of 
the  law,  and  against  whose  appointment  the  State  has  raised  no 'protest.  This 
regulation  applies  indifferently  to  temporary  or  permanent  appointments,  to 
assistants  and  substitutes,  and  to  every  change  of  office  in  the  future. 

"  §  4.  To  enter  upon  the  clerical  office,  it  is  requisite  to  have  passed  the 
final  examination  at  a  German  gymnasium,  to  have  completed  a  3  years'  theo- 
logical course  at  a  German  university,  and  to  have  passed  a  literary  examina- 
tion appointed  by  the  State. 

"§§  6  &  7.  The  theological  course  can  be  pursued  in  those  Church  semi- 
naries which  are  now  in  existence,  intended  for  the  scientific  training  of 
theological  students,  if  the  Minister  of  Ecclesiastical  Affairs  considers  that 
their  course  is  equal  to  that  of  the  university.  This  regulation,  however,  ap- 
plies only  to  the  seminaries  in  those  places  in  which  there  is  no  theological 
faculty,  and  avails  only  for  those  students  who  belong  to  the  diocese  for  which 

1  This  law  requires  for  young  R.  C.  and  "Evangelical"  ecclesiastics  the  same  training 
which  the  State  system  of  education  requires  for  other  Prussian  youth,  interferes  with  no 
special  and  subsequent  preparations  for  the  clerical  office,  but  maintains  the  right  of  the 
laity  to  the  ministrations  of  an  educated  clergy,  and  endeavors  to  guard  the  State  against 
the  anti-national  influence  of  a  priesthood  educated  from  childhood  in  semi-monastic  sem- 
inaries managed  solely  by  their  Church-authorities.  The  students  who  follow  the  pre- 
scribed university  course  of  3  years,  need  not  attend  any  lectures  which  wound  their  faith ; 
for  many  German  universities  have  a  R.  C.  theological  faculty  (usually  with  an  Ultramon- 
tane majority  of  professors),  and  the  students  are  not  confined  either  to  particular  classes 
and  instructors  or  to  one  university  for  their  whole  course.  For  years  the  Prussian  law  had 
required  that  all  who  entered  the  Evangelical  or  R.  C.  ministry  should  have  passed  not  only 
through  the  gymnasium  and  3  years'  university  course,  but  also  through  a  trial  examina- 
tion on  knowledge  and  character,  conducted  for  the  Evangelical  candidates  by  the  consis- 
tory for  each  province,  and  for  theR.  C.  by  the  bishop  and  the  governor  of  the  district,  and 
all  must  be  approved  by  the  government  and  take  an  oath  of  fealty.  Those  who  brought 
certificates  from  foreign  universities  and  seminaries  were  to  be  examined  in  literary  culture 
by  the  governor.  But  this  law,  which  continued  In  force  in  the  Evangelical  church,  had 
been,  since  1848,  especially  since  1855,  disregarded  In  the  R.  C.  church,  the  bishops  alone 
determining  and  rapidly  degrading  the  amount  and  character  of  clerical  education,  and  the 
theological  institutions  controlled  by  them  becoming  much  more  numerous.  The  State — 
•which  creates  church-parishes  with  their  bounds,  provides  for  collecting  church-dues  gen- 
erally, gives  to  bishoprics  and  institutions  connected  with  them  (seminaries,  &c.,)  annual 
endowments  amounting  to  $306,600,  pays  to  R.  C.  incumbents  or  their  substitutes  in  the 
Rhenish  provinces  and  in  poor  or  new  communities  more  than  $365,000  a  year,  secures 
compulsory  education  of  the  children  (except  a  few)  in  the  faith  of  the  State-churches, 
authorizes  and  protects  within  certain  limits  (see  Law  II  above)  ecclesiastical  discipline 
and  jurisdiction,  makes  clergymen  important  officers  of  the  State  (school-inspectors 
[though  not  now  ex-officio\,  almoners  for  poor,  registrars  of  births,  confirmations,  mar- 
riages [recently  modified],  &c.),  confers  on  them  civil  rank  and  special  immunities  (as 
exemption  from  military  service  and  taxes  on  incomes)— claims  the  right  of  prescribing 
qualifications  for  their  holding  this  position  of  high  trust  and  influence.  Bavaria,  Baden, 
Wurtemberj*,  also  prescribe  qualifications— some  of  them  more  rigorous  than  Prussia's-" 
for  priests'  obtaining  benefices. 


TALK  LAWS.  733 

the  seminary  is  erected.  During  the  prescribed  university  course,  students 
must  not  belong  to  a  Church  seminary. 

"§  8.  The  State  examination  is  only  open  to  those  who  have  fulfilled  the 
requirements  of  the  law  concerning  their  education  at  the  gymnasium  and  their 
theological  university  course.  The  examination  is  public,  and  shall  test 
whether  the  candidate  has  the  general  scientific  culture  necessary  for  his  vo- 
cation, especially  hi  the  departments  of  philosophy,  history,  and  German 
literature. 

"§  9.  All  Church  institutions  for  the  training  of  the  clergy — boys'  semi- 
naries, clerical  seminaries,  preachers'  and  priests'  seminaries,  pensions  [= 
boarding-schools]  or  halls  [=  colleges]— are  subject  to  the  oversight  of  the 
State,  ....  and  are  amenable  to  inspection  by  commissioners  whom  the  chief 
President  [=  governor]  of  the  province  nominates. 

"  §  11.  For  an  appointment  in  a  boys'  seminary  or  pension,  the  same  qual- 
ifications are  necessary  as  for  the  corresponding  position  in  a  Prussian  gymna- 
sium ;  for  an  appointment  in  a  theological  institution,  the  same  qualifications 
as  for  teaching  in  theology  at  the  German  university ;  and  for  an  appointment 
in  an  institution  devoted  to  training  in  practical  theology,  the  same  qualifica- 
tions as  are  prescribed  for  the  clergy  in  this  law. 

"§  13.  If  the  prescription  contained  in  §§  9-11,  or  the  regulations  made 
by  the  State  authorities  be  not  observed,  then  the  Minister  of  Ecclesiastical 
Affairs  is  empowered  to  reserve  the  State  allowance  to  the  institution,  or  to 
close  it  till  they  be  observed.  (An  appeal,  however,  is  allowed  to  the  Royal 
Tribunal  for  Ecclesiastical  Affairs.) 

"  §  14.  No  more  boys'  seminaries  or  pensions  are  to  be  erected,  and  no  new 
scholars  are  to  be  received  into  those  now  existing. 

"  §  15.  Ecclesiastical  superiors  are  required,  when  appointing  any  one  to 
a  clerical  office,  to  communicate  both  his  name  and  the  office  to  the  chief 
President.  The  same  must  be  done  when  a  clergyman  is  moved  from  one  post 
to  another,  or  when  a  temporary  appointment  becomes  permanent.  Within 
30  days  after  receiving  such  communication,  the  chief  President  can  enter  a 
protest  against  the  appointment. 

"§16.  The  protest  is  allowable  on  the  following  grounds :  (a)  If  the  legal 
requirements  for  assuming  the  clerical  office  are  wanting.  (Z>)  If  the  presentee 
has  been  condemned,  or  is  under  trial,  for  a  crime  or  misdemeanor  which  the 
law  visits  with  imprisonment,  with  forfeiture  of  civil  rights,  or  with  degrada- 
tion from  public  office,  (c)  If  there  are  patent  facts  which  justify  the  assump- 
tion that  he  will  oppose  'the  laws  of  the  State  or  the  legal  ordinances  of  the 
authorities,  or  will  disturb  the  public  peace.  The  facts  which  sustain  the 
protest  must  be  communicated  along  with  it.  An  appeal  likewise  lies  against 
this  protest. 

"  §  18.  Every  parochial  living  must  be  permanently  filled  within  a  year 
from  the  date  of  its  vacancy.  This  interval  may  be  prolonged,  in  case  of 
necessity,  by  the  chief  President,  who  is  empowered,  after  the  expiration  of 
the  interval  allowed,  to  compel  the  refilling  of  the  vacancy,  by  a  fine  not  ex- 


734  APPENDIX. 

ceeding  $730  ;  and  this  penalty  may  be  repeated  till  the  law  is  obeyed.  Fur- 
ther, the  Minister  of  Ecclesiastical  Affairs  is  empowered  to  reserve,  until  the 
law  is  obeyed,  the  State  endowment  both  of  the  living  and  of  the  ecclesiastical 
superior,  who  has  to  collate  or  institute  to  the  living. 

"  §  19.  The  prescriptions  of  §  18  apply  to  the  so-called  succursal  districts 
or  parishes  of  the  French  law. 

"§21.  Imprisonment,  the  forfeiture  of  civil  rights,  and  the  disqualifica- 
tion to  hold  public  office,  involves  to  a  clergyman  the  deprivation  of  his  office, 
tke  inability  to  discharge  clerical  duties,  and  the  loss  of  his  official  income. 

"  §§  22,  23.  This  law  is  made  effective  by  punishments  in  fines,  which 
may  amount,  in  the  case  of  clergymen  to  $73,  in  the  case  of  ecclesiastical  su- 
periors to  $730 ;  further, 

"  §  28.  The  law  has  no  force  in  cases  where  the  State,  either  on  the  ground 
of  patronage  or  other  legal  title,  cooperates  in  the  filling  up  of  ecclesiastical 
offices."1 

IV.  "  Law  concerning  the  disciplinary  power  with  which  the  Church  is 
armed,  and  the  creation  of  a  royal  tribunal  for  Church  affairs."2 

"  §  1.  Church  discipline  over  ministers  of  the  Church  can  only  be  exercised 
by  German  Church-courts. 

"§  2.  Ecclesiastical  penalties  which  affect  personal  freedom  or  property, 
can  only  be  inflicted  after  the  accused  has  been  allowed  a  hearing  in  his  de- 
fense. Removal  from  office,  deposition,  exchange,  suspension,  involuntary 
banishment  to  a  '  retreat,'  must  always  follow  a  proper  judicial  inquiry,  and 
in  all  cases  the  judgment  must  be  given  in  writing,  with  a  statement  of  its 
grounds. 

1  The  2d  part  of  this  law  [§§  15-28]  is  designed  chiefly  to  guarantee  to  the  clergy  suitable 
permanence  in  their  livings  and  comparative  freedom  in  their  pastoral  office.  The  French 
law  introduced  into  France,  Belgium,  Rhenish  Prussia,  &c.,  an  order  of  secular  priests 
called  desservants  appointed  by  the  bishop  and  removable  at  his  pleasure  in  numerous 
"succursal"  [—  dependent]  districts.  Thus  the  archbishopric  of  Cologne  has  57  ordinary 
parishes  and  582  "  succursal "  districts.  An  incumbent  regularly  inducted  into  his  bene- 
fice becomes  legal  proprietor  of  its  revenues ;  but  of  late  years  a  bishop  often  appointed 
a  temporary  occupant,  removable  at  his  will,  and  thus  secured  the  revenues  of  the  beneftce 
for  other  church  uses.  The  present  law  curtails  tho  bishop's  power  in  both  of  the  above 
cases,  and  gives— or  rather  restores— to  the  clergy  the  common  rights  of  citizens.  The  R.  C. 
canon  law,  which  had  been  evaded  in  Prussia  for  20  years,  regards  the  incumbent  as  legal 
owner  of  the  revenues  of  his  benefice,  insists  on  his  right  to  the  permanent  possession  of 
it,  subject  to  judicial  deposition  by  tho  lawful  Church  authorities,  and  even  limits  the 
right  and  facilities  of  resignation.  It  also  requires  the  bishop,  or  his  vicar-general,  to  in- 
stitute a  clergyman  in  a  vacant  parish  within  6  months  after  it  has  been  vacated.  Accord- 
ing to  tho  general  civil  law  of  Prussia,  benefices  themselves  and  church-property  belong- 
not  to  the  priest  or  bishop— but  to  the  commune  or  society  or  association  of  the  inhabitants 
of  the  parish,  in  short,  to  the  laity.  Admission  to  a  benefice  is  obtained  only  by  presentation 
from  a  patron,  the  number  of  benefices  to  which  a  bishop  may  collate  being  usually  fixed 
either  by  a  concordat  or  by  a  law  of  the  State.  Church-government  and  discipline  have 
been  accepted  and  allowed  in  the  law  by  the  State,  which  here  acts— and  for  1000  years 
has  acted— as  the  representative  of  the  laity.  See  Law  IV  and  notes,  below. 

»  This  law  applies  only  to  the  two  State-churches.  It  provides  for  the  legal  security  of 
the  clergy. 


FALK  LAWS.  735 

.  "  §  3.  All  corporal  punishment  is  forbidden  as  a  means  of  disciplinary  cor- 
rection. 

"  §  4.  Fines  shall  not  exceed  30  thalers  [=  about  $22],  or  one  month's  offi- 
cial income,  if  that  is  higher. 

*'§  5.  Punishment  which  consists  in  privation  of  freedom  can  only  be 
inflicted  by  committal  to  a  penitentiary.  And  confinement  there  may  not 
exceed  3  months,  or  be  either  begun  or  continued  against  the  will  of  the 
prisoner.1 

"  §  6.    These  penitentiaries  are  subject  to  the  inspection  of  the  State. 

"  §§  7~9-  The  carrying  out  of  a  disciplinary  sentence  by  the  power  of  '  the 
Executive,'  can  only  take  place  when  the  chief  President,  after  examination, 
declares  it  to  be  proper. 

"  §  10.  An  appeal  to  State-courts  is  open :  generally  for  protection  under 
this  law ;  and  further, 

"  §  11.  "When  deposition  from  Church-office  has  been  decreed  as  a  discipli- 
nary punishment,  or  otherwise,  against  the  will  of  the  person  sentenced,  and 
the  judgment  plainly  opposes  the  clear  facts  of  the  case,  or  when  it  violates 
the  laws  of  the  State,  or  common  civil  rights.  This  appeal  (§  12)  is  open  to 
any  one,  after  he  has  tried  in  vain  to  obtain  a  remedy  from  the  superior  Church- 
courts,  but  must  be  made  by  the  chief  President  if  there  is  any  public  interest 
involved,  and  if  the  Church-courts  either  refuse  a  remedy  or  postpone  it  beyond 
a  certain  interval. 

"§24.  Church-officers  who  violate  the  prescriptions  of  the  law,  or  the 
regulations  of  the  authorities,  in  respect  to  their  office  and  their  clerical  duties, 
so  injuriously  that  their  continuance  in  office  appears  incompatible  with  pub- 
lic order,  can,  at  the  instance  of  the  State  authorities,  be  tried  and  deposed 
from  their  office  by  a  judicial  sentence.  Such  deposition  from  an  office  in- 
volves legal  disqualification  for  the  discharge  of  its  functions,  the  forfeiture  of 
its  income,  and  its  being  declared  vacant. 

"  §  31.  Church  ministers  who  perform  official  functions  after  their  deposi- 
tion are  to  be  fined  to  an  amount  not  exceeding  $73 ;  in  cases  of  repetition,  to 
amounts  not  exceeding  $730. 

"  §§  32-34.  These  cases  of  appeal  are  to  be  tried  by  a  new  court,  styled 
the  Royal  Tribunal  for  Ecclesiastical  Affairs,  which  is  to  be  composed  of  11 
members  nominated  by  the  Cabinet  and  appointed  by  the  King.  Of  these  11, 
the  President  and  5  other  members  must  be  State  judges.  Those  who  hold 
any  State  office  belong  to  this  tribunal  during  their  continuance  in  that  office, 
the  others  are  appointed  for  life.  The  decisions  of  this  tribunal  are  without 
appeal.2 

1  8§  4,  5,  are  a  relic  of  the  old  feudal  power  of  the  bishop ;  but  §  5  modifies  this  power  by 
forbidding  the  confinement  of  a  priest  who  refuses  to  undergo  it.  The  other  sections 
Btill  further  limit  the  bishop's  power  and  sweep  away  tyrannous  abuses.  See  Law  III  and 
notes,  above ;  note  2  below. 

8  In  every  modern  state  that  has  civil  freedom,  any  man  who  is  wronged  in  his  eccle- 
siastical relations  may  appeal  to  the  State.  The  Code  Napoleon  allows  "an  appeal  as  of 
abuse,"  when  there  is  "  usurpation  or  excess  "  of  power,  violation  of  the  laws  or  regulations 


736  APPENDIX. 

"  §  35.  The  requirements  of  State  sanction  to  ecclesiastical  disciplinary 
sentences,  and  the  right  of  recourse  to  the  State  against  abuse  of  the  discipli- 
nary and  penal  power  of  the  Church,  so  far  as  these  are  grounded  in  the  law 
as  it  has  hitherto  stood,  are  no  longer  of  avail." 

By  an  amendment,  May,  1874,  to  the  preceding  Falk  laws,  the  State  can 
decree  the  sequestration  of  the  goods  of  an  ecclesiastical  post  not  occupied 
according  to  the  Falk  laws ;  the  Royal  Court  for  Ecclesiastical  Affairs  may 
depose  a  bishop,  and  then  the  cathedral  chapter  is  summoned  to  elect  his  suc- 
cessor. 

Before  the  close  of  1873,  Abp.  (now  Cardinal,  see  p.  716)  Ledochowski  of 
Posen  disobeyed  the  Falk  laws  in  43  instances ;  had  his  annual  allowance  of 
$875  from  the  government  taken  away,  his  seminary  closed,  teachers  forbid- 
den to  ask  his  permission  to  give  religious  instruction,  his  furniture  seized ; 
and  his  fines  amounted  to  $15,330.  He  was  imprisoned  Feb.  3,  1874,  and 
declared  in  April  incapable  of  clerical  functions ;  a  state  official  was  appointed 
to  take  charge  of  the  affairs  of  the  diocese ;  at  the  Pope's  intercession  his  im- 
prisonment was  shortened  1  year;  he  was  released  Feb.  3,  1876. 

The  Prussian  government  continued  to  maintain  its  laws  by  fines  of  the  dis- 
obedient bishops  and  clergy,  imprisonments,  deprivations  of  pay,  depositions 
from  office,  &c.;  and  in  the  latter  part  of  1875  it  was  stated  that  the  R.  C. 
priests  were  then  generally  obedient  to  the  civil  law.  It  proceeded  in  1875 
to  enact  laws  for  excluding  the  R.  C.  religious  orders  and  congregations1  (ex- 
cept those  engaged  in  nursing  the  sick)  and  for  opening  Catholic  parish 
churches  to  Old  Catholic'2  congregations,  and  enabling  the  latter  to  claim  their 

of  the  republic,  breach  of  the  rules  consecrated  by  the  canons  received  in  France,  attempt 
on  the  liberties,  franchises  and  customs  of  the  Gallican  church,  or  any  undertaking  or  any 
proceeding  which,  in  the  exercise  of  worship,  may  compromise  the  honor  of  citizens,  arbi- 
trarily trouble  their  conscience,  or  degenerate  into  oppression  or  injury  or  public  scandal 
against  them.  But  while  in  France  this  appeal  is  to  the  administration  then  in  power, 
which  may  be  lax  or  rigorous  towards  the  church  according  to  its  temper  or  circumstances, 
this  new  Prussian  law  establishes  a  permanent  court,  expressly  defines  the  occasions  and 
grounds  and  methods  of  appeal  to  it,  giving  it  no  power  arbitrarily  to  determine  any 
point  in  the  doctrine  or  ritual  or  discipline  of  either  the  R.  C.  or  the  Evangelical  church, 
but  guarding  the  equitable  or  legal  rights  of  Prussian  subjects  in  their  relationships  with 
one  another  in  each  church.  In  consequence  of  the  union  of  Church  and  State  the  bishops 
and  clergy  are  treated  ($  24,  &c.)  as  officers  of  the  State.  In  Austria,  even  under  the  con- 
cordat, by  the  law  of  May  27,  1832,  a  priest  convicted  of  crime  was  to  be  removed  from  his 
benefice  and  disqualified  for  taking  another  without  the  express  consent  of  the  emperor. 

1  These  had  then  about  9,000  members  in  Prussia,  and  about  20,000  in  all  Germany.  la 
1865  the  R.  C.  church  had  in  Germany  and  Austria  1007  convents,  19,503  religious  of 
both  sexes,  and  30,340  priests. 

8  Those  who  with  DGllinger  (see  p.  574),  Hyacinthe  (see  pp.  572-4),  &c.,  rejected  the 
Vatican  decrees  and  the  dogma  of  immaculate  conception,  styled  themselves,  as  adhering 
to  the  ancient  basis,  "Old  Catholics."  Sept.  22,  1871,  they  determined,  in  their  conirress 
at  Munich  (Prof.  Schulle  of  Bonn  being  president),  to  organize  regular  congregations  for 
worship.  In  their  congress  at  Cologne,  Sept.,  1872,  they  resolved  to  disown  the  authority 
of  the  pope  and  his  bishops,  and  to  return  to  the  election  of  bishops  by  the  clergy  and 
people.  At  Cologne,  June  4,  1378,  Dr.  Joseph  H.  Keinkens,  professor  of  theology  at  Bres- 
lau,  was  elected  missionary  bishop  of  the  German  empire.  lie  was  consecrated,  Aug.  llth, 


KOM  ANISM  IN  GERMANT.  737 

proportionate  share  in  the  church  lands  and  revenues;  and  in  the  fall  of  1876 
to  place  under  lay  direction  the  orphanages  then  controlled  by  R.  C.  commu- 
nities. 

Of  course,  these  laws  and  proceedings  have  been  met  with  great  op- 
position. The  bishop  of  Enneland,  called  to  account  March  11, 1872,  by  Dr. 
Talk,  for  violating  Prussian  laws  in  excommunicating  Drs.  Wollmann  and 
Michelis  without  special  sanction  of  the  State  in  each  case,  avowed  his  obedi- 
ence to  the  canonical  law  wherever  it  was  in  conflict  with  the  law  of  the 
country.  His  salary  was  then  withheld.  The  bishops  in  their  meeting  at 
Fulda  in  the  autumn  complained  bitterly  of  the  persecution,  and  the  pope,  in 
an  allocution  Dec.  22,  1872,  severely  denounced  the  anti-Catholic  legislation. 
The  German  government  then  broke  off  diplomatic  intercourse  with  the  Papal 
court.  The  bishops  determined  not  to  submit  to  the  laws.  From  1849  on- 
ward the  Ultramontanes  had  asserted  the  divine  right  of  sovereignty  in  the 
Church ;  but  the  State  now  began  again  to  assert  and  maintain  its  own1  divine 
right  of  sovereignty. 

Abp.  Manning,  in  his  reply  to  Mr.  Gladstone's  Expostulation,  said  in  1875 : 
"  The  laws  resisted  now  by  the  bishops  and  Catholics  of  Prussia  are  not  the 
old  laws  of  their  country,  but  innovations,  intolerable  to  conscience,  newly 
introduced,  and  inflicted  upon  them  by  the  fine  and  imprisonment  of  5  bishops1 
and  1409,  it  is  even  said  1709,  clergy."2 

In  an  encyclical  letter  to  the  archbishops  and  bishops  of  Prussia,  Feb.  5, 
1875,  the  Pope  declared  the  ecclesiastical  laws  of  Germany,  and  especially  of 
Prussia,  to  be  "  null  and  void." 

An  Italian  Ultramontane  journal,  the  Voce  della  VeritcL  [=  voice  of  truth], 
said  in  November,  1874:  "The  contest  will  continue  as  long  as  Prussia  ex- 
ists, for  its  cause  lies  in  the  very  nature  of  that  state.  Prussia  must  always 

by  the  Jansenist  bp.  of  Deventer  in  Holland,  and  was  at  once  recognized  as  a  Catholic 
bishop  by  the  Prussian  government  which  paid  him  a  salary  as  such.  Old  Catholics  favor 
a  federation  or  union  of  Christian  churches  and  many  important  reforms,  as  the  use  of  the 
Scriptures  by  the  laity  and  of  the  vulgar  tongue  in  church-services,  the  revocability  of 
monastic  vows,  the  restoration  of  the  cup  to  the  laity,  the  abolition  of  indulgences,  of  Mari- 
olatry,  &c.  In  1876  there  were  reported  to  the  Old  Catholic  Synod  in  Germany  (first  heldMay, 
1874,  and  next  in  May,  1875)  GOclergy  and  HSorganized  congregations  with 49,331  members, 
of  which  Prussia  had  35  congregations  with  20,524  members.  To  the  Old  Catholic  Synod 
in  Switzerland  there  were  reported  in  1876, 50  organized  congregations  with  priests  and  25 
without  priests,  having  in  all  73,380  members.  This  Synod  elected  Dr.  Edward  Herzog, 
pastor  at  Berne  and  professor  of  Catholic  theology  in  Berne  University,  to  be  the  "Chris- 
tian Catholic"  bishop  of  Switzerland.  The  Old  Catholics  of  Italy  organized  a  national 
church  at  Naples,  May  1, 1875,  and  elected  Dominico  Panelli,  abp.  of  Lydda,  to  be  bishop; 

i  In  the  autumn  of  1876  only  4  R.  C.  bishops  (Ermeland,  Culm,  Ounabruck,  Limburg), 
were  regularly  administering  dioceses ;  others  were  dead,  exiles,  or  deposed  by  govern- 
ment. 

»  The  new  Prussian  policy  was  initiated  in  Baden  In  1860,  followed  by  Wurtemberg  in 
1862,  and  in  1874  in  principle  by  Austria.  The  principle  of  state  supremacy  was  sanctioned 
by  pope  Pius  VII  in  a  bull  (1821),  which  embodied  the  relations  of  the  R.  C.  church  and 
the  Prussian  government,  and  according  to  which,  the  bishops  nominated  by  the  yope 
must  be  acceptable  to  the  government. 

47 


738  APPENDIX. 

be  the  chief  and  deadly  enemy  of  Rome ;  it  is  the  wall  and  fortress  of  Prot- 
estant Germany.  "With  Prussia  stands  or  falls  the  war  with  the  Church  in 
Europe." 

§  3.  Switzerland,  like  Prussia,  has  a  union  of  Church  and  State.  Bp. 
Eugene  Lachat,  of  Basel,1  was  elected  in  1863  in  accordance  with  Leo  XII's 
bull  of  May  7,  1828,  which  was  sanctioned  by  the  7  cantons  in  the  diocese 
(Soleure,  Aargau,  Thurgau,  Zug,  Lucerne  and  the  R.  C.  parishes  of  Bern  and 
Basel),  they  then  reserving  the  sovereign  rights  of  their  governments  and  requir- 
ing the  bishop  to  swear  obedience  and  fidelity  to  them.  But  Bp.  Lachat  disre- 
garded his  oath  to  the  diocesan  states,  and  obeyed  the  pope  and  the  canon  law 
in  collecting  Peter's  pence,  in  promulgating  the  Syllabus  and  Vatican  decrees, 
in  matters  of  education  and  marriage,  in  excommunicating  and  dismissing  anti- 
infallibilist  priests,  &c.  Representatives  from  the  7  diocesan  states  met  Jan. 
28,  1873,  withdrew  their  consent  to  Bp.  Lachat's  taking  possession  of  the  see 
of  Basel,  declared  the  diocese  vacant,  and  prohibited  his  exercising  episcopal 
functions  in  it.  Zug  and  Lucerne,  however,  did  not  sign  the  decree,  and  con- 
tinued to  submit  to  his  authority. — In  January,  1873,  the  pope  issued  a  brief 
appointing  M.  Gaspar  Mermillod  (previously  R.  C.  cure  or  pastor  of  Geneva, 
and  now  made  bp.  of  Hebron  in  partibua)  to  be  vicar  apostolic  of  the  canton 
of  Geneva.  This  contravened  the  express  declarations  of  the  federal  govern- 
ment, and  pope  Pius  VI's  brief  of  1819  "forever"  placing  the  Catholics  of 
Geneva  under  the  bp.  of  Freyburg.  Without  consulting  the  civil  authority, 
Bp.  Mermillod  had  the  pope's  brief  read  from  the  pulpits,  and  was  immediate- 
ly exiled  till  he  should  recognize  the  right  of  the  civil  authority.  The  coun- 
cil of  State  refused  to  recognize  him  as  bishop  or  pastor,  requested  the  bp. 
of  Freyburg  to  appoint  a  pastor  to  the  vacant  charge,  and,  on  his  refusal,  au- 
thorized the  parishes  to  elect  periodically  their  own  pastors.  Rev.  Charles 
Loyson2  (better  known  as  Father  Hyacinthe ;  see  pp.  572-4)  and  2  other  Old 
Catholics  were  elected  pastors  of  Geneva ;  but  Mr.  Loyson  resigned  in  1874, 
as  the  cantonal  government  undertook  to  control  the  doctrines  and  internal 
affairs  of  the  churches ;  and  he  then  organized  in  Geneva  a  "  Christian  Catho- 
lic "  church  independent  of  the  State. — The  new  constitution  of  Switzerland 
(in  force  from  May  29,  1874)  establishes  complete  liberty  of  conscience  and 
of  creed ;  free  exercise  of  worship  within  the  limits  compatible  with  public 
order  and  proper  behavior;  liberty  of  the  press  and  of  speech;  compulsory 
civil  marriage.  It  prohibits  the  creation  of  bishoprics  without  approval  by 
the  confederation;  the  reception  of  the  Jesuits  and  affiliated  societies;  all 
clerical  and  scholastic  functions  to  Jesuits  and  members  of  other  orders  regard- 
ed as  dangerous  or  disturbing ;  and  the  foundation  of  new  convents  or  societies. 
It  abolishes  the  death  penalty  and  corporal  punishment.  Education  is  legally 

>  There  were  5  bishoprics  in  Switzerland,  viz.,  Basel,  Coire  (or  Chur),  St.  Gall,  Frey- 
T>ur£.  and  Sion ;  and  6,000  R.  C.  priests. 

«  He  rejected  the  Vatican  decrees ;  married  in  London,  Eng.,  1872,  Mra.  Emilie  J.  Merrl- 
man,  an  American  lady;  preached  some  time  in  Geneva,  without  connection  with  th» 
government,  before  his  election  as  pastor  in  M.  Mermillod's  place ;  now  (187T)  in  Paris. 


EOMANISM  IN  SWrrZEELAND.  739 

compulsory,  but  not  enforced  in  R.  C.  cantons  as  in  Protestant.  The  pope 
had,  already,  in  his  encyclical  of  Nov.  21,  1873,  severely  condemned  the 
measures  against  the  Church ;  and  the  Federal  council,  Dec.  12, 1873,  inform- 
ed the  papal  nuncio  that  the  confederacy  would  no  longer  recognize  a  Papal 
diplomatic  agent.  Here,  also,  the  conflict  may  be  expected  to  continue. 

§  4.  Austria.  The  Emperor,  Aug.  11,  1870,  declared  the  concordat  of 
1855  abolished.  Proposed  laws  for  regulating  the  external  affairs  of  the  church 
in  Austria  were  declared  in  the  pope's  encyclical  of  March  7,  1874,  to  be,  like 
those  of  Prussia,  ruinous  to  the  church  (see  p.  585) ;  but  they  were  subse- 
quently enacted  as  laws.  Religious  liberty,  however,  is  imperfectly  known 
in  this  empire. 

§  5.  Belgium.  Here  Ultramontanists  control  the  country  and  the  leg- 
islature ;  the  Liberals  prevail  in  the  large  cities.  Religious  equality,  as  Leo- 
pold I  (king  1831-65)  was  a  Protestant,  is  a  fundamental  principle  in  its 
constitution ;  but  the  R.  C.  priests  (appointed  by  the  bishops)  and  bishops 
(appointed  by  the  pope)  are  all  paid  by  the  State,  manage  the  public  schools, 
obtain  the  suppression  of  schools  not  subject  to  the  Church,  rule  the  uni- 
versity of  Louvain  and  fill  the  vacant  chairs  in  other  universities,  multiply 
convents  and  churches  and  have  an  immense  property,  and  interfere  openly 
with  elections.  Thus  before  the  muncipal  election  in  Antwerp  in  1875,  "  it 
was  publicly  declared  from  the  altar  that  to  vote  for  a  Liberal  would  insure 
excommunication  and  damnation,  and  that  absolution  would  be  refused  to  the 
readers  of  Liberal  papers."  The  Liberals,  however,  carried  the  election  by  an 
increased  majority. — About  the  same  time  the  pope  entreated  Belgian  pilgrims 
to  Rome  to  demand  of  their  government  that  the  sacrament  of  marriage  (see 
pp.  452-5)  should  precede  civil  marriage  ;  but  this  demand  in  opposition  to 
religious  liberty  and  the  constitution,  roused  a  storm  of  indignant  remonstrance. 
Elections  have  been  followed  by  riots ;  processions  ostensibly  religious,  yet 
distinctively  political  in  their  character,  have  been  attended  by  serious  distur- 
bances and  bloodshed  in  Brussels,  Liege,  &c. ;  and  some  Ultramontanes  have 
publicly  threatened  the  country  with  "a bath  of  blood." — Canon  Morel  of 
Angers  (France),  who  in  his  book,  "  Liberal  pranks  of  some  Catholic  authors," 
defended  the  Spanish  inquisition  (see  Chap.  XI),  the  use  of  torture,  &c.,  was 
congratulated  by  Pius  IX  in  a  letter  dated  Oct.  7,  1874,  for  his  defense  of 
"  wholesome  doctrine  against  the  pretensions  of  those  who  are  styled  liberal 
Catholics,"  and  was  subsequently,  "because  of  his  intelligence  and  the  rec- 
titude of  his  writings,"  appointed  consulter  of  the  Congregation  of  the  Index 
(see  pp.  199,  716,  743). — Louise  Lateau,  a  young  woman  born  in  1850  in  the 
little  village  of  Bois  d'Haine,  about  30  miles  S.  of  Brussels,  is  claimed  to  have 
been,  since  April,  18C8,  the  subject  every  Friday  of  bleedings  from  the  5 
wounds  of  Christ  on  her  hands  and  feet  and  side,  also  from  her  forehead  (see 
p.  293),  and  of  ecstatic  visions  every  Friday  since  July  17,  1868 ;  to  have  been 
nourished  solely,  since  March,  1871,  by  the  consecrated  wafer  (which  she  could 
distinguish  from  what  was  unconsecrated) ;  and  to  have  been  wakened  from 
her  trances  only  by  the  R,  C.  bishop  or  some  one  specially  delegated  by  him 


740  APPENDIX. 

to  waken  her.  These  phenomena  are  claimed  to  be  miraculous.  But  she  has 
been  most  of  her  life  a  victim  of  nervous  disease,  given  to  the  most  ardent 
contemplation  of  our  Savior's  sufferings  and  death.  She  was  reported  as  dying 
in  1876.  Scientists  ascribe  her  epileptic  trances  and  bleedings  to  a  well-known 
disease  and  the  equally  well  known  influence  of  the  mind  over  the  body ;  Prof. 
Schwann  of  the  university  of  Liege  disproved  the  exclusive  power  of  the 
bishop  or  his  special  delegate  to  waken  her;  and  the  commission  of  the 
Royal  Academy  of  Medicine  of  Belgium,  consisting  of  3  R.  C.  physicians, 
reported  the  answer  of  physiology  in  her  case  to  be,  "  she  eats,"  which  those 
who  maintain  her  miraculous  abstinence  must  first  disprove. 

§  6.  Spain  has  had  a  continuance  of  troubles.  Amadeus,  2d  son  of  the 
king  of  Italy,  was  elected  by  the  Cortes  king  of  Spain  Nov.  16,  and  accepted 
Dec.  4,  1870 ;  abdicated  Feb.  11, 1873.  After  him  came  a  republic  again  till 
Dec.  31,  1874,  when  Alfonso  XII,  son  of  ex-queen  Isabella,  was  proclaimed 
king.  Alfonso,  born  Nov.  28,  1857,  landed  at  Barcelona  and  assumed  the 
government  Jan.  9,  1875.  The  Carlist  rebellion  which  broke  out  in  1872, 
ended  in  the  early  part  of  1876.  By  decrees  of  the  Cortes  in  1835-6  all  con- 
ventual establishments  were  suppressed,  and  their  property  confiscated  for  the 
benefit  of  the  nation ;  and  after  a  long  dispute  with  the  pope,  the  Spanish 
government  was  authorized  by  the  concordat  of  August,  1859,  to  sell  all  ec- 
clesiastical property,  except  churches  and  parsonages,  in  return  for  an  equal 
amount  of  untransferable  public-debt  certificates  bearing  3  per  cent,  interest. 
The  concordat  of  1851  which  provided  for  the  establishment  of  the  R.  C. 
church  in  Spain  to  the  exclusion  of  all  other  churches,  worship,  and  teaching, 
was  set  aside  by  a  liberal  constitution  in  1854-6,  and  again  from  1869  onward 
(see  pp.  650-2). 

The  llth  article  of  the  new  constitution,  proposed  in  1875  and  adopted  in 
1876,  apparently  provided,  like  its  predecessors,  for  religious  liberty,  but  in- 
troduced an  important  restriction,  thus:  "The  Catholic  Apostolic  Roman 
religion  is  the  religion  of  the  State.  The  nation  pledges  itself  to  maintain  its 
worship  and  its  ministers.  No  one  shall  be  molested  on  Spanish  soil  for  his 
religious  opinions,  nor  for  his  particular  form  of  worship,  so  long  as  he  keeps 
within  the  bounds  of  Christian  morality.  But  no  other  ceremonies  and  no 
other  public  manifestations  than  those  of  the  religion  of  the  State  shall  be 
permitted." — This  measure  of  toleration  was  most  strenuously  opposed  from 
the  Vatican.  The  papal  nuncio,  Abp.  Simeoni  (see  cardinals,  p.  717),  issued 
in  the  autumn  of  1875  a  protest,  of  which  the  most  important  portions  follow, 
as  translated  and  published  in  the  Christian  "World  for  January,  1876 : 

"  The  draft  of  the  Constitution  is  so  drawn  up  that  at  the  first  glance  one 
sees  the  great  difference  between  what  it  orders  and  what  is  presented  by  the 
1st  article  of  the  Concordat.  In  that  article  it  is  said :  '  The  Catholic  Apos- 
tolic Roman  religion,  to  the  exclusion  of  any  other  mode  of  worship,  continu- 
ing to  be  the  sole  religion  of  the  Spanish  nation,  shall  for  ever  retain,  in  the 
dominions  of  His  Catholic  Majesty,  all  the  rights  and  prerogatives  which  it 
ought  to  enjoy,  according  to  the  law  of  God  and  the  ancient  canons.'  ThU 


BOMA1TCSM  IN  8PAI1S.  741 

article  expressly  declares  and  sanctions,  as  is  evident,  the  principle  of  religious 
unity :  it  recognizes,  moreover,  that  the  sole  religion  of  the  State  is  the  Cath- 
olic religion,  and  excludes  the  profession  of  any  other  mode  or  belief  of  worship. 
The  llth  article  of  the  new  Constitution,  on  the  contrary,  does  not  declare 
that  the  Catholic  religion  is  the  sole  and  only  religion  of  the  Spanish  nation  ; 
still  less  does  it  express  the  exclusion  of  every  other  mode  of  worship  than  the 
Catholic.  And,  in  going  on  to  order,  in  its  2d  part,  that  '  no  one  may  be  dis- 
turbed in  Spanish  territory,  either  for  religious  opinion,  or  for  the  exercise  of 
his  respective  mode  of  worship,  provided  that  Christian  morality  be  respected,' 
it  explicitly  authorizes  the  public  exercise  of  any  mode  of  worship  whatever, 
guaranteeing  thus  the  liberty  of  worship,  by  religious  toleration,  contrary  to 
the  letter  and  spirit  of  the  aforesaid  article  of  the  Concordat.  The  Catholic 
religion  is,  in  fact,  the  sole  religion  of  that  nation,  to  the  exclusion  of  any 
other  mode  of  worship ;  and  as  it  is  announced  expressly  with  this  character 
in  the  secondary  proposition  of  the  article  mentioned,  when  it  is  agreed  by  the 
principal  proposition  that  this  religion  shall  be  f  cr  ever  maintained,  there  must 
also  be  understood  to  be  admitted,  relative  to  the  manner  of  maintaining  it, 
the  exclusion  of  every  other  mode  of  worship  ;  and,  in  the  same  manner  that 
this  exclusion  was  hi  the  mind  of  the  high  contracting  parties,  it  enters  into  the 
reciprocal  obligation  contracted  and  expressed  in  the  article.  .  .  .  But  it  is  not 
only  article  1st  of  the  Concordat  which  is  struck  at  by  the  new  Constitution. 
Article  2d  .  .  .  establishes  and  orders  that  the  teaching  in  the  public  and  pri- 
vate schools  of  every  kind  shall  be  fully  conformed  to  the  doctrine  of  the 
Catholic  religion ;  and,  to  this  end,  it  was  equally  agreed  that  the  bishops  and 
other  diocesan  prelates  charged,  in  virtue  of  their  ministry,  to  watch  over  the 
purity  of  the  faith,  the  morals  and  religious  education  of  youth,  should  be 
free  from  all  let  and  hindrance  in  the  exercise  of  this  right  and  this  duty. — By 
article  3d,  in  order  fully  to  assure  to  the  prelates  entire  liberty  in  the  use  of 
their  property  and  hi  the  exercise  of  their  pastoral  functions,  the  Catholic 
Queen  and  her  government  promised  to  the  episcopate  aid  and  succor,  with 
all  the  power  of  the  temporal  arm,  whenever  it  had  to  oppose  itself  to  the 
malignity  of  those  men  who  seek  to  pervert  the  souls  and  corrupt  the  morals 
of  the  faithful,  or  when  they  would  hinder  the  printing,  the  introduction,  and 
the  circulation  of  evil  books.  But,  by  stating  in  the  2d  paragraph  of  the  llth. 
article  of  the  new  Constitution  that  '  no  one  may  be  disturbed  in  Spanish  ter- 
ritory, either  for  religious  opinions  or  for  the  exercise  of  his  religious  opinions, 
provided  that  Christian  morality  be  respected,'  this  result  is  reached,  that 
even  the  public  or  private  teaching  of  anti-Catholic  doctrines  is  a  matter  out- 
side the  cognizance  of  the  law,  and  can  not  be  hindered  or  repressed,  either 
by  the  civil  or  the  religious  authority ;  hi  other  words,  it  is  implicitly  author- 
ized and  positively  admitted.  Here  is  certainly  a  manifest  infraction  of  article 
2d  of  the  Concordat,  by  which  it  is  agreed  solemnly  and  in  formal  terms  that 
the  public  and  private  teaching  of  schools  of  every  kind  shall  be  fully  con- 
formed to  the  doctrine  of  the  Catholic  church." 
This  protest  from  the  nuncio  was  followed  (Feb.,  1876)  by  a  petition  from 


742  APPENDIX. 

the  abp.  of  Toledo  (who  is  primate  of  Spain)  and  other  prelates  that  the  Cor- 
tes would  "  grant  religious  unity  and  prohibit  any  other  worship  in  Spain," 
and  by  a  protest  (March,  1876)  from  the  Vatican  against  the  article  of  the 
Constitution  sanctioning  religious  toleration,  to  which  protest  King  Alfonso 
replied  that  the  religious  liberty  clause  was  not  inconsistent  with  the  spirit  of 
the  Concordat.  However,  the  proposed  llth  article  of  the  Constitution  passed 
both  houses  of  the  national  legislature,  being  adopted  by  the  Senate  in  June, 
1 876.  But  the  prohibition  of  ' '  other  ceremonies  or  public  manifestations  "  of 
other  religions,  the  closing  of  Protestant  schools  taught  by  foreigners,  the  re- 
moval of  placards  or  signs  of  Protestant  chapels  and  other  establishments,  the 
forced  resignation  of  professors  in  the  university  at  Madrid  for  refusing  to 
submit  their  lectures  to  an  ecclesiastical  censorship  before  delivery,  the  changes 
in  the  civil  marriage  law,1  &c.,  plainly  indicate  a  curtailment  of  the  religious 
liberty  which  existed  in  Spain  after  the  banishment  of  Queen  Isabella,  and 
under  which  Spain  had,  in  1874,  35  Protestant  churches  or  preaching  stations, 
43  Protestant  schools,  and  4  evangelical  newspapers  (3  published  in  Madrid). 
Intolerance  in  Spain  is  thus  defended  in  the  N.  Y.  Tablet  of  July  22,  1876 : 
" .  .  .  .  Intolerance  of  error  is,  on  the  contrary,  of  the  essence  of  the  Catholic 
church.  She  knows  herself  to  be  in  possession  of  most  certain  and  infallible 

truth,  all  outside  of  which  that  contradicts  it  ever  so  little  is  fatal  error 

It  is  her  obvious  duty  to  labor  to  prevent  the  dissemination  of  error 

In  a  country  like  this,  where  toleration  of  all  religions  is  an  established  polit- 
ical principle,  and  where  in  point  of  fact  the  followers  of  other  religions  taken 
together  far  outnumber  the  faithful,  were  it  even  possible,  it  would  not  only 
be  an  imprudence  of  which  the  church  is  incapable,  but  it  would  be  the  height 
of  madness  to  attempt  to  give  any  other  expression  to  her  intolerance  than 
that  of  words;  and  those  words,  too,  the  gentlest  and  the  most  charitable. 
But  the  case  is  very  different  in  such  a  country  as  Spain.  That  people  have 
been  Catholic  ever  since  they  believed — the  sovereign,  government,  people 
all  Catholic  [see  pp.  385-9.]  No  doubt,  if  the  propagandists  of  Protestantism, 
or  of  any  form  of  unbelief,  were  to  be  allowed  to  ply  their  trade,  many  a  weak 
soul— some  from  one  cause,  some  from  another — would  fall  under  temptation. 
The  Church  knows  that  the  most  terrible  loss  any  individual  can  suffer  is  that 
of  his  soul,  and  that  the  most  precious  boon  a  nation  can  have  is  religious 
unity.  .  .  .  She  has  no  desire  to  molest  individuals  in  their  private  convic- 
tions, however  foolish,  unintelligent,  and  eccentric  they  may  be ;  but  she  tells 
the  governors  of  the  peoples,  with  unflinching  firmness,  that  they  must  not 
allow  error  of  any  kind  to  be  promulgated.  She  is  the  divinely-commissioned 

1  By  a  decree  published  Feb.  9,  1873,  the  marriages  of  the  ex-priests  and  nuns  who  had 
been  married  under  the  civil  marriage  law  of  June  18, 1870,  were  all  at  once  annulled, 
though  their  children  born  at  any  time  before  the  end  of  300  days  after  Feb.  9, 1815,  were 
recognized  as  legitimate.  A  previous  decree,  published  Jan.  29, 1875,  threatened  the  sus- 
pension of  periodicals  that  should  "insult  religious  persons  and  things."  The  first  act  of 
the  new  government,  before  Alfonso  landed  in  Spain,  had  been  to  suspend  all  liberal  (in- 
cluding Protestant)  newspapers  in  Madrid ;  but  the  suspension  was,  on  personal  applica- 
tion, soon  terminated. 


KOMANISM  IN  SPAIN.  743 

•witness  of  the  truth.  Her  raison  d'etre  [=  "  reason  for  being,"  or  "  ground 
of  having  existence  "]  is  to  be  intolerant  of  error ;  and  were  she  to  consent  to 
its  dissemination,  she  wouid  be,  what  she  never  can  be,  a  traitor  to  her  Divine 
Spouse."1 

That  this  intolerance  (see  also  pp.  644-5,  &c.)  is  approved  by  the  pope  seems 
clear  from  his  appointing  Abp.  Simeoni  a  cardinal  in  Sept.,  1875,  and  secre- 
tary of  state  in  Dec.,  1876  [see  pp.  194,  717] ;  and  from  his  canonizing  Peter 
Arbues.  This  man,  born  about  1441  at  Epila  in  Aragon,  and  becoming  a  monk 
at  Saragossa  in  1476,  was  in  1484-5  a  judge  of  the  Inquisition  there  under 
Torquemada  (see  pp.  378,  386),  and  a  most  eager  persecutor  of  heretics.  It  is 
said  that  as  judge  he  caused  the  death  of  8,000  persons  in  16  months  by  burn- 
ing, torture,  &c.;  and  he  was  therefore  styled  "  the  bloodhound  of  Saragossa." 
He  died  Sept.  17,  1485,  from  being  stabbed  by  emissaries  of  John  de  Lavadia 
(whose  sister  he  had  sentenced  to  death)  and  John  Sperandius  (whose  father 
he  had  imprisoned) ;  miracles  were  said  to  have  attested  his  sanctity ;  Lavadia 
and  Sperandius,  who  were  professed  Hebrew  Christians,  and  200  of  their 
agents  and  friends,  were  put  to  death  within  a  year ;  Peter  Arbues  was  beati- 
fied2 by  pope  Alexander  VII  in  1661,  and  became  St.  Peter  Arbues  in  1867. 
Such  a  canonization  must  appear  to  a  Protestant  to  be  the  pope's  official  sanc- 
tion of  persecution  and  the  Spanish  Inquisition.  And  this  conclusion  is  con- 
firmed by  his  canonizing  in  1869  Abp.  Kanezewitsch,  who  in  the  16th  century 
by  bloody  persecution  forced  the  Greek  Catholics  in  Poland  to  submit  to  the 
pope3  (see  p.  739). 

§  7.  France  has  passed  through  great  changes.  Napoleon  III,  who  began 
the  war  of  1870  against  the  Prussians,  was  defeated,  captured,  exiled,  and  died 
in  England  Jan.  9,  1873;  and  France  has  been  a  republic  since  Sept.,  1870. 
On  the  resignation  of  Thiers,4  May  24,  1873,  Marshal  MacMahon5  was  chosen 
his  successor;  and  he  was  afterwards  (Nov.  19, 1873)  appointed  president  for 
7  years.  Great  exertions  have  been  put  forth — through  the  worship  of  the 

1  These  principles  are  also  avowed  by  Cardinal  Manning  in  a  letter  published  in  the  Pall 
Mall  Gazette,  London,  Sept.  26, 1376. 

*  Beatification— a  pope's  official  declaration  that  the  person  named  is  blessed  or  received 
to  heaven  and  therefore  to  be  reverenced— is  the  first  step  towards  canonization. 

»  It  is  reported  that  in  January,  1875,  45  parishes  of  the  "  United"  Greek  Catholics  In 
Russian  Poland,  embracing  26  priests  and  50,000  people  threw  off  the  pope's  supremacy, 
and  were  admitted,  by  permission  of  the  czar,  to  the  Greek  church ;  but  Russia  tolerates 
conversions  to  this  church  ouly,  and  these  parishes  may  be  no  better  now  than  before. 

4  Louis  Adolphe  Thiers,  an  able  journalist,  historian  of  France,  and  statesman ;  born  at 
Marseilles,  April  16,  1797;  repeatedly  (1832-40)  minister  of  the  interior,  and  minister  of 
foreign  affairs  and  premier  under  King  Louis  Philippe ;  president  of  the  French  republic 
I871-°3. 

•  Marie  Kdme  Patrice  Maurice  de  MacMahon,  born  at  Sully,  July  13, 1808,  son  of  a  peer 
of  France,  of  Irish  descent ;  educated  at  the  military  school  of  St.  Cyr ;  entered  the  army, 
and  distinguished  himself  in  Algeria  (1830,  &c.),  at  Sebastopol  in  the  Crimean  war  (Sept. 
8, 1835),  and  at  Magenta  in  the  Italian  war  (June  4, 1859) ;  became  captain  in  1833,  colonel 
in  1845,  brigadier  general  in  1848,  general  of  division  in  1852,  senator  of  France  with  the 
grand  cross  of  the  legion  of  honor  in  1855,  marshal  of  France  and  duke  of  Magenta  in  1859, 
president  in  1873. 


744  APPEXDIX. 

Sacred  Heart, — through  pilgrimages  to  Paray-le-Monial,1  La  Salette  (see  pp. 
633-4),  Lourdes,9  Rome,  &c., — through  new  educational  institutions,  and  in 
other  ways, — to  promote  Ultramontanism  in  France.  But,  Jan.  20,  1874,  the 
French  government  publicly  renounced  its  protectorate  of  the  pope's  temporal 
government;  Protestants  increase  in  number  and  influence  for  good;  in 
March,  1876,  the  republicans  having  carried  the  elections,  "Wm.  H.  Wadding- 
ton,  a  French  Protestant  of  English  descent  and  education,  becoming  Minis- 
ter of  Public  Instruction  and  Worship,  announced  that  no  sectarian  institu- 
tions would  be  allowed  to  assume  the  functions  of  the  national  schools  and 
confer  degrees  equal  to  those  conferred  by  the  State  institutions ;  but  the  bill 
for  restoring  to  the  State  the  sole  privilege  of  conferring  degrees,  though 
passed  (388  to  128)  by  the  Chamber  of  Deputies,  June  7th,  was  rejected  in 
the  Senate  (144  to  139)  July  21,  1876.  France  has  now  (1877)  a  reaction. 

§  8.  Great  Britain  and  Ireland.  The  "  Gladstone  Controversy  " 
has  been  noticed  (see  pp.  720,  &c.).  Monsignor  Capel  gives  the  number  of 
persons3  received  every  year  into  the  R.  C.  church  in  England  as  "at  least 
2000;"  says  "about  40  of  our  London  Catholic  clergy  were  formerly  Protest- 
ants;" specifies  as  converts  the  abp.  of  Westminster  (Cardinal  Manning),  5 
"eminent  professors  of  the  Catholic  University  College,"  various  literary  and 

1  A  town  of  France,  about  180  miles  nearly  S.  E.  from  Paris.  Here,  at  the  convent  of  the 
Visitation  (see  pp.  306-7),  about  200  years  ago.  Marguerite  Marie  [—  Margaret  Mary] 
Alacoque  had  her  alleged  visions  and  revelations  of  the  sacred  heart  of  Jesus.  Born 
July  22,  1647,  she  early  suffered  from  rheumatism,  paralysis,  pains  in  the  sides,  and  ul- 
cerated limbs ;  at  17  tortured  herself  with  knotted  cords,  iron  chains,  needles,  potsherds ; 
entered  as  a  novice  May  25, 1671 ;  was  regarded  by  the  abbess  as  insane ;  had  most  terrible 
headaches ;  saw  Christ  place  his  crown  of  thorns  on  her  brow ;  saw  him  also  take  out  her 
heart,  plunge  it  into  his  own  flaming  heart,  and  replace  it  in  her  breast,  when  he  revealed 
to  her  his  purpose  of  establishing  the  worship  of  the  Sacred  Heart ;  had  in  1674-5  for  her 
confessor  the  Jesuit  La  Colombidre,  who  consecrated  himself,  June  21, 1675,  to  the  new 
worship ;  died  Oct.  17, 1690.  Through  the  exertions  of  the  Jesuits,  the  Sisters  of  the  Vis- 
itation, Bp.  Languet  (who  wrote  her  life),  &c.,  the  new  devotion  spread ;  and  though 
petitions  for  it  were  repeatedly  ^.1697, 1727, 1729)  rejected  by  the  Congregation  of  Sacred 
Rites  (see  pp.  199,  200),  and  physiologists  regarded  her  as  a  victim  of  nymphomania,  Mary 
Alacoque  was  beatified  by  Pius  IX  Aug.  19, 1864 ;  churches,  congregations  (Brothers  of  the 
Sacred  Heart;  Ladies  of  the  Sacred  Heart),  cities,  (Marseilles  first,  Aug.  16, 1720),  dioceses, 
countries,  and  finally  the  whole  Catholic  church  (June  16, 1875),  have  been  dedicated  to  the 
Sacred  Heart  of  Jesus.  Multitudes  of  pilgrims  visit  Paray-le-Monial ;  20,000  were  at  the 
shrine  June  4,  1875. 

8  A  town  of  France,  near  Tarbes,  at  the  foot  of  the  Pyrenees,  where  in  1858  the  Virgin 
Mary  is  said  to  have  appeared  18  times  (Feb.  11-July  16)  in  the  grotto  of  Massabielle  to  Ber- 
nadette  Soubirous,  a  poor  and  ignorant  girl  of  14,  puny  and  asthmatic ;  commissioned 
her  to  tell  the  priests  to  build  a  chapel  there  to  her  honor;  directed  her  to  drink  and 
wash  at  the  fountain  which  then  came  out  from  a  spot  previously  dry,  and  has  since 
flowed  freely,  many  miracles  of  healing  being  attributed  to  its  water.  A  marble  statue  in- 
scribed with  her  words  in  French,  '•!  am  the  Immaculate  Conception,"  now  fills  the  niche 
where  she  appeared ;  a  magnificent  church  crowns  the  summit  of  the  rock ;  half  a  million 
of  pilgrims  have  visited  the  place  ia  a  year;  and  Bernadette  became  a  Sister  of  Charity  at 
Nevem. 

»  The  Marquis  of  Ripon,  grandmaster  of  the  Freemasons  in  England,  became  a  R.  C.  in 
1874  (see  p.  681). 


IN  GEEAT  BRITAIN".  745 

scientific  men,  the  editors  of  the  Dublin  Review,  Month,  Tablet,  &c.;  and 
claims  "  that  the  work  of  the  Church  is  making  immense  and  solid  progress  in 
England"  (seep.  718).  This  "Rt.  Rev.  Monsignor  Capel,  D.D.,"  is  rector, 
and  professor  of  Christian  Doctrine,  in  the  "Catholic  University  College, 
Kensington,  London,  England,  founded  [in  1874]  (for  young  men  above  the 
age  of  17)  by  the  Catholic  Hierarchy  of  England,  at  the  suggestion  and  with 
the  blessing  of  the  Holy  Father;"  also  director  of  the  "Kensington  Catholic 
Public  School,  London,  England,  opened  in  February,  1875,  for  the  sons  of 
Gentlemen,  between  the  ages  of  9  and  17  (or  18)."  These  2  new  institutions 
are  to  supply  the  place,  to  Roman  Catholics,  of  Oxford  and  Cambridge  uni- 
versities, and  of  Eton  and  other  great  schools. 

The  following  narrative,  condensed  from  the  N.  Y.  Times  of  May  3,  1875, 
illustrates  the  conflict  of  ecclesiastical  with  civil  law  (see  pp.  729, 725) :  George 
Gordon  and  the  daughter  of  a  merchant  at  Rio  de  Janeiro,  both  parties  being 
Protestants  and  British  subjects,  were  married  by  a  clergyman  of  the  Church 
of  England  at  the  house  of  the  British  ambassador  to  Brazil.  They  lived  25 
years  as  man  and  wife ;  and  then,  Mr.  Gordon  having  become  a  Roman  Catho- 
lic, and  obtained  from  the  Roman  Inquisition  a  decision  that  his  1st  marriage 
was  null  and  void,  married  Baroness  von  Beulwitz,  also  a  R.  C.,  the  ceremony 
being  performed  in  a  R.  C.  church  in  Manchester.  The  next  year  a  child 
was  born  to  him  of  this  2d  marriage.  His  1st  wife  appealed  to  the  Courts  in 
Edinburgh,  where  he  appears  to  have  previously  lived,  for  the  restitution  of 
conjugal  rights.  He  admitted  all  the  facts  alleged  by  her ;  but  pleaded  the 
law  of  the  R.  C.  church  in  defence  of  his  conduct,  because  his  first  marriage, 
not  having  been  performed  by  a  R.  C.  priest,  was,  according  to  the  decree  cf 
the  council  of  Trent,  clandestine  and  void  (see  p.  794). 

Cases  in  Ireland  illustrate  the  completeness  of  subordination  in  the  R.  C. 
church.  Rev.  R.  O'Keefe,  parish  priest  of  Callan,  was  suspended  from  his 
office  in  1872  for  bringing  an  action  at  law  against  a  fellow-priest ;  he  and 
most  of  his  parisioners  resisted  the  suspension  as  arbitrary  and  imcanonical : 
they  were  laid  under  an  interdict  by  Cardinal  Cullen ;  he  thereupon  sued  the 
cardinal  for  libel,  and  obtained  one  farthing  damages ;  he  was  dismissed  from 
a  workhouse  chaplaincy  through  the  cardinal's  influence,  and  was  imprisoned 
by  the  cardinal  nearly  4  months  before  Oct.  8,  1875,  when  he  wrote  to  the 
English  premier  (Disraeli)  "  that  the  power  of  life  and  death  which  Cardinal 
Cullen  exercised  over  him  had  been  conferred  upon  him  by  the  Irish  govern- 
ment ;  that  his  Eminence  had  admitted  on  oath  that  he  possessed  no  jurisdic- 
tion over  him,  except  what  he  derived  from  a  Papal  rescript  which  the  Court 
of  Queen's  Bench  in  Ireland  pronounced  to  be  an  illegal  and  invalid  docu- 
ment." Afterwards  his  house  was  demolished  by  a  mob ;  and  in  1876  he  for- 
mally submitted  to  his  ecclesiastical  superior,  to  live  henceforward  in  retire- 
ment with  a  small  annual  allowance. — May  27, 1872,  Justice  Keogh  delivered 
a  decision  upon  the  claims  of  2  rivals  to  a  seat  in  parliament,  from  which  it 
appeared  that  many  priests  in  the  county  of  Galway  interfered  with  the  freedom 
of  election,  by  denouncing  their  political  opponents  from  the  altar,  threatening 


746  APPETO)IX. 

the  supporters  of  the  opposing  candidate  with  being  regarded  as  renegades, 
instigating  the  peasantry  to  acts  of  intimidation  and  violence,  &c.  This  de- 
cision of  a  R.  C.  justice,  it  is  also  reported,  brought  upon  him  much  abuse 
from  the  partisans  of  the  priests,  and  endangered  his  life. — Irish  Roman  Catho- 
lics had  long  complained  of  being  compelled  to  contribute  to  the  support  of  a 
system  of  education  in  which  Protestant  doctrines  were  taught ;  and  the  Glad- 
stone ministry,  desiring  to  do  for  Ireland  "all  that  justice  could  demand  in  re- 
gard to  matters  of  conscience  and  of  civil  equality,"  brought  forward  the  Irish 
University  Bill  of  February,  1873.  This  bill  proposed  to  establish  a  great 
unsectarian  University  for  Ireland,  excluding  from  its  own  teaching  theology 
and  other  branches  (as  moral  philosophy  and  modern  history)  with  which 
theology  is  connected,  and  inviting  every  religious  sect  to  teach  these  subjects 
to  the  students  of  its  own  communion.  But  all  the  R.  C.  members  of  the 
House  of  Commons  voted  against  this  bill,  through  the  influence  of  the  R.  C. 
prelates  of  Ireland ;  and  the  defeat  of  it  (March  12,  1873)  was  followed  by 
the  resignation  of  the  Gladstone  ministry  in  less  than  a  year.  The  Roman 
Catholics  demanded  a  R.  C.  university,  endowed  by  the  State,  but  governed 
and  officered  exclusively  by  Roman  Catholics. 

§  9.  South  America.  Venezuela,  under  Pres.  Guzman  Blanco,  is  hi 
conflict  with  Vaticanism.  Civil  marriage  was  made  obligatory  in  1873.  By  a 
decree  in  1876  for  establishing  religious  liberty,  Venezuela  suppressed  monas- 
tic institutions  ;  separated  Church  and  State ;  prohibited  the  ingress  or  egress 
of  ministers  of  religion  considered  prejudicial  to  the  public  safety  or  to  the 
sovereignty  of  the  republic,  refused  to  recognize  or  admit  to  her  territory  any 
archbishop,  bishop,  ecclesiastical  chapter,  &c.;  declared  churches  incapable 
of  holding  real  estate ;  made  it  unlawful  to  publish,  circulate,  or  execute  in 
Venezuelan  territory  any  syllabus,  bull,  brief,  rescript,  encyclical,  pastoral, 
or  edict  from  any  ecclesiastical  authorities ;  prohibited  ministers  of  any  de- 
nomination, in  discourses,  or  in  documents  for  publication,  from  criticising  or 
censuring  as  contrary  to  religion  the  laws,  decrees,  orders,  sentences,  or  pro- 
visions of  the  legislative,  executive,  judicial  or  municipal  authority,  or  in  any 
way  provoking  to  disobedience  of  the  laws ;  forbade  their  devoting  themselves 
to  public  instruction ;  and  assigned  to  popular  instruction  tho  part  of  the 
public  expenditures  heretofore  assigned  to  ecclesiastical  purposes.  This  decree 
apparently  makes  the  civil  authorities  supreme  over  consciences  and  churches. 

In  Brazil,  the  bp.  of  Olinda  (commonly  called  bp.  of  Pernambuco),  Don  Vital 
Maria  Gonzales  de  Oliveira,  attempted  in  1873  to  carry  out  the  decrees  against 
freemasons  (see  p.  390),  and  required  the  "  Brotherhood1  of  the  Most  Holy 
Sacrament "  to  expel  them  from  its  fellowship.  The  Brotherhood,  refusing 
to  comply,  were  excommunicated  in  a  body,  and  appealed  to  the  emperor  for 

1  "  Brotherhoods,"  numerous  In  Brazil,  are  religious  benefit-societies,  having  corporate 
rights,  requiring  of  members  entrance-fees  and  annual  subscriptions,  supporting  them,  if 
sick  or  poor,  providing  a  funeral  and  masses  for  the  dead,  contributing  to  the  erection  and 
support  of  churches,  often  becoming  rich  from  donations  and  legacies,  and  exerting  great 
social  and  religious  influence. 


ROXANIS3I  IN  SOUTH  AMEEICA.  747 

redress ;  tlie  Council  of  State  found  that  the  pope's  bulls  against  freemasons 
had  never  received  the  emperor's  assent  and  were  therefore  invalid  in  Brazil, 
and  that  the  bishop  had  exceeded  his  authority  in  requiring  the  brotherhoods 
to  expel  them,  in  denying  the  need  of  the  royal  assent  to  papal  decisions,  and 
publicly  attacking  the  legality  of  an  appeal  to  the  emperor,  and  judged  that 
the  appellants  should  have  relief;  the  emperor  approved  this  decision,  and 
commanded  the  bishop  to  carry  it  into  effect  within  one  month  from  the  date 
(June  12,  1873)  ;  the  bishop  refused  and  published  a  pastoral  letter  containing 
a  brief  of  Pius  IX  dated  May  29th,  confirming  previous  anathemas  against  the 
freemasons,  commanding  all  bishops  of  Brazil  to  execute  the  papal  orders 
against  them,  and  authorizing  them  to  dissolve  the  infected  brotherhoods,  and 
create  others  in  their  place ;  the  bishops  of  Olinda  and  of  Para  were  tried, 
condemned  to  4  years'  imprisonment  for  obeying  the  pope's  mandates  in  defi- 
ance of  the  government,  and  imprisoned,  and  their  vicegerents  were  prosecuted ; 
in  November,  1874,  a  formidable  religious  insurrection  broke  out  about  100D 
miles  N.  E.  of  the  capital,  but  it  was  soon  suppressed  and  followed  by  an  im- 
perial edict  for  the  expulsion  of  the  Jesuits  as  its  instigators ;  September  17, 
1875,  an  imperial  decree  was  issued  pardoning  the  imprisoned  bishops  with  the 
governors  and  other  ecclesiastics  of  their  dioceses,  who  were  involved  in  the 
conflict  growing  out  of  the  interdicts  laid  on  the  brotherhoods  in  those 
dioceses,  and  dropping  the  suits  instituted  for  this  cause ;  and  it  was  tele- 
graphed from  Rome  Oct.  5th :  "In  consequence  of  the  amnesty  proclaimed  by 
the  Brazilian  government  in  the  religious  question,  His  Holiness  Pope  Pius 
IX  has  just  removed  the  interdicts  fulminated  by  the  bishops  of  Para  and 
Olinda  against  the  brotherhoods  of  their  dioceses."  Thus  the  great  conflict 
between  the  R.  C.  ecclesiastics  and  the  civil  government  was  quieted.  Edu- 
cation, religious  liberty,  and  Protestantism  have  made  noticeable  progress  in 
the  empire. 

Chili  has  its  conflict.  The  first  Protestant  church-edifice  in  the  country 
was  erected  in  Valparaiso  in  1855,  the  R.  C.  clergy  unsuccessfully  endeavor- 
ing to  prevent  its  completion  and  occupancy  for  worship.  The  Chilian  laws 
forbidding  mixed  marriages  (between  Roman  Catholics  and  Protestants)  and 
requiring  all  marriages  to  be  recorded  by  the  parish  priest,  have  been  the  oc- 
casion of  much  immorality,  hypocrisy,  and  trouble.  In  1874-5  measures 
were  taken  looking  towards  the  separation  of  Church  and  State  and  the  estab- 
lishment of  complete  religious  liberty ;  a  law  was  enacted  placing  ecclesiastics 
and  monastics  (previously  exempt  in  person  and  property  from  civil  jurisdic- 
tion) on  the  same  footing  with  laymen  before  the  ordinary  courts  of  law ;  the 
archbishop  and  bishops  then  issued  a  pastoral  letter  pronouncing  the  major 
excommunication  upon  the  president  and  the  members  of  his  government, 
upon  the  parliament  that  voted  the  new  law,  and  upon  all  the  citizens  that 
should  obey  it,  but  the  letter  and  excommunications  were  publicly  burned  in 
Santiago,  and  the  opposition  to  ecclesiastical  domination  became  more  out- 
spoken, vigorous,  and  general. 

Ecuador  has  distinguished  itself  by  ita  devotion  to  the  Holy  See  (see  pp. 


748  APPEISDIX. 

654-5),  its  official  dedication  of  the  country  in  1873  to  the  Sacred  Heart  of  Jesus, 
and  its  appropriation  to  the  pope,  in  the  same  year,  of  1-10  of  its  annual  revenues 
during  the  Italian  occupation  of  Rome.  But  the  president,  Don  Gabriel  Gar- 
cia Moreno,  who  had  held  his  office  since  1861,  and  maintained  almost  absolute 
power  by  the  help  of  the  Jesuits,  was  assassinated  Aug.  6, 1875.  Pope  Pius 
IX  pronounced  him  (Sept.  18,  1875)  "the  worthy  president;"  ascribed  his 
death  "  to  the  vengeance  of  the  freemasons;"  spoke  of  him  as  "happy  who 
lost  his  life  in  defense  of  the  Church  and  in  his  endeavor  to  establish  in  his  coun- 
try an  era  of  peace  and  justice,  the  inseparable  companions  of  the  Catholic 
religion  ;"  and  declared  Ecuador  "  the  model  to  be  imitated  by  all  the  states 
of  the  new  world,  not  only  in  things  material,  but  in  those  which  are  purely 
spiritual  [?]."  But  Senor  Flores,  minister  of  Ecuador  to  the  U.  S.,  is  report- 
ed to  have  characterized  him,  with  greater  correctness  apparently,  as  "  cold- 
hearted,  relentless,  domineering,  and  often  inhumanly  cruel,"  "  ruling  by 
impulse,  and  not  by  judgment,"  and  moved  by  "an  insane  ambition."  In- 
tolerance of  any  other  than  R.  C.  -worship  still  prevails  in  both  Ecuador  and 
Peru. 

The  church-party  in  Antioquia,  Canca,  &c.,  took  up  arms  against  the  na- 
tional government  of  Colombia  (=  New  Granada)  in  the  summer  of  1876, 
but  were  soon  reported  to  be  defeated  and  dispersed  (see  p.  654). 

§  10.  Central  America.  March  15,  1873,  Senor  Rufino  Barrios, 
then  lieut.  gen.  of  the  army,  and  provisional  head  of  the  government  of  Gua- 
temala, since  (May,  1 874)  elected  president,  signed  a  decree  establishing  liberty 
of  worship  throughout  the  republic  of  Guatemala.  Previously  the  R.  C.  was 
the  established  and  only  worship. 

June  20,  1875,  at  San  Miguel  the  2d  city  of  the  republic  of  San  Salvador,  a 
R.  C.  priest,  Jose  Manuel  Palacios,  preached  a  violent  sermon  against  the 
government  and  the  rich.  Thereupon  a  mob  liberated  the  convicts,  massacred 
the  garrison  with  its  officers  and  many  honorable  citizens,  pillaged  and  fired 
the  city,  which  was  saved  from  destruction  by  the  arrival  of  troops  from  a 
distance.  The  R.  C.  bishop  of  San  Salvador  and  his  clergy  had  been  for  some 
time  hostile  to  the  government  because  it  organized  public  schools  on  the 
German  plan,  taxed  R.  C.  church-property,  &c. ;  and  he  had  issued  a  pastoral 
letter  which  the  government  suppressed  as  seditious.  After  the  outbreak  the 
bishop  and  several  of  the  clergy  were  banished  for  instigating  it ;  50  or  more 
of  the  rioters  were  executed ;  and  vigorous  measures  were  taken  by  the  pres- 
ident (Marshal  St.  Jago  Gonzalez)  to  re-establish  and  preserve  order.  The 
governments  of  San  Salvador,  Guatemala,  and  Honduras  exclude  from  their 
respective  states  the  religious  orders  of  the  R.  C.  church. 

§11.  Mexico.  President  Juarez  (see  p.  658)  died  in  office  July  18, 1 872, 
and  was  succeeded,  according  to  law,  by  Don  Sebastian  Lerdo  de  Tejada,  the 
chief  justice,  who  was  regularly  elected  president  Nov.  2, 1873.  The  priestly 
party  have  continued  resolutely  to  oppose  religious  liberty,  and  have  called  to 
their  aid  secret  societies,1  persecutions,  riots,  murders,  insurrections,  and  rev- 

»  The  "  Catholic  Society,"  a  semi-secret  organization,  was  extended  over  the  country. 


B03IA3TSX  IN  MEXICO.  749 

olutions.  A  few  cases  only  can  here  be  particularized.— On  Sunday,  Feb. 
23,  1873,  the  first  Protestant  services  were  held  m  the  city  of  Toluca,  about 
40  miles  S.  W.  of  Mexico  city,  by  Rev.  Maxwell  Phillips  (a  Presbyterian 
missionary  from  the  U.  S.)  and  Senor  Aguilar  (a  Mexican  convert).  The 
morning  services  were  undisturbed ;  but  at  evening  a  mob  of  about  209  in  the 
street  shouted  "Death  to  the  Protestants;"  hurled  a  great  stone  through  the 
window  when  the  worshipers  began  to  pray ;  and,  but  for  the  arrival  of  the 
police  guard,  would  have  done  further  damage.  The  next  Wednesday  even- 
ing, about  100  Protestants  being  assembled  for  worship,  a  mob  of  about  60 
rushed  towards  the  building,  but  were  repulsed  by  the  police. — The  murder 
of  Rev.  John  L.  Stephens1  at  Ahualulco,  Western  Mexico,  March  2,  1874, 
was  incited  by  a  sermon  which  the  cura  or  parish  priest  preached  in  the  R.  C. 
church  on  Sunday,  March  1st,  in  which  he  said  "  It  is  necessary  to  cut  down, 
even  to  the  roots,  the  tree  that  bears  bad  fruit.  You  may  interpret  these 
words  as  you  please."  At  1  o'clock,  Monday  morning,  a  mob  of  over  200 
men  armed  with  muskets,  axes,  clubs,  and  swords,  approached  Mr.  Stephens's 
house,  crying,  "  Long  live  the  religion !  Long  live  the  Senor  cura  !  Death  to 
the  Protestants!"  While  this  mob  were  breaking  down  the  front  door,  Mr. 
Stephens  took  refuge  in  a  hay-loft,  which  was  soon  entered  by  a  crowd  in- 
cluding some  soldiers  who  were  acting  as  guards  to  the  prison  and  town. 
Seeing  these  soldiers,  he  ran  to  meet  them  and  exclaimed,  "  Protect  me !  Pro- 
tect me!"  They  replied,  "They  come!  They  come!"  At  the  same  time 
soldiers  and  others  fired  upon  him,  killing  him  instantly.  Then  the  assailants 
cut  his  head  to  pieces  with  their  swords,  robbed  the  dead  body  and  the  house 
of  everything  belonging  to  him,  burned  in  the  public  square  the  small  English 
Bible  that  was  in  his  hand  when  he  died  and  his  other  books,  and  celebrated 

1  Mr.  Stephens,  born  at  Swar.sea,  Wales,  Oct.  19,  1847,  came  to  the  U.  S.  while  a  child 
with  his  mother  and  family,  his  father  being  drowned  in  1850 ;  united  with  the  Congrega- 
tional church  at  Petaluma,  Cal.,  1366;  studied  2  1-2  years  at  Petalnma  Baptist  College; 
studied  nearly  three  years  and  graduated  In  1872  with  the  first  class  at  the  Pacific  Theo- 
logical Seminary ;  was  licensed  to  preach  April  9,  1872,  and  preached  for  a  time  to  the 
Congregational  church  at  South  Yalk-jo,  Cal.;  was  ordained  to  the  ministry  Sept.  19,  1872; 
soon  after  went  with  his  seminary  classmate,  Rev.  David  Walking,  and  Mrs.  Watkins,  as 
missionaries  of  the  American  Board  of  Commissioners  for  Foreign  Missions  to  Guadala- 
jara or  Guadalaxara  (275  miles  W.  N.  W.  from  Moxico  city),  where  they  established  a  mis- 
sion, and  met  with  much  encouragement  as  well  as  violent  opposition  from  R.  C.  priests 
and  their  adherents ;  moved  himself  to  Ahualulco  (40  miles  from  Guadalajara)  Dec.  2, 1873 ; 
established  at  once  day  and  night  schools,  with  interesting  preaching  services  twice  on  the 
Sabbath  and  twice  during  the  week ;  labored  there  earnestly  and  successfully  in  these  and 
other  ways  to  reclaim  the  people  from  sin  and  do  them  good  until  at  the  end  of  3  months 
he  was  assassinated.  He  was,  according  to  the  testimony  of  his  instructors  and  associates, 
amiable  and  greatly  beloved,  thoroughly  consecrated  to  his  Divine  Master,  ardent,  ener- 
getic, and  hopeful,  a  whole-souled  and  useful  Christian.  He  died  in  the  27th  year  of  his 
age ;  but  his  usefulness  at  Ahualulco  and  elsewhere  continues.  40  persons  at  Ahualulco 
were  received  as  members  of  a  Protestant  church  In  July,  1876 ;  and  the  next  month  150 
Protestant  church-members  were  reported  in  Guadalajara.  The  murder  of  Mr.  S.  led  to  the 
passing  of  the  new  Mexican  law  by  which  a  clergyman  or  other  person  who  by  writing, 
discourse,  or  other  means  incites  another  to  murder  or  injure  any  one,  or  brings  the  law 
into  contempt,  shall  be  punished  as  a  principal  In  the  offense  thus  committed. 


750  APPETO)IX. 

their  deed  by  entering  the  church  and  ringing  twice  a  merry  peal  of  bells. 
The  corpse  was  secretly  buried  by  5  of  his  friends  Monday  night.  One  of 
Mr.  Stephens's  converts  was  taken  from  the  house  by  force  and  assassinated  in 
the  public  streets.  Another  who  was  with  Mr.  Stephens  at  the  house  escaped 
to  the  mountains.  It  was  intended  to  kill  Mr.  Watkins  also  at  Guadalajara; 
but  the  would-be  assassin  who  went  to  Mr.  Ws  house  Sunday,  March  1st, 
was  suspected  and  failed  to  accomplish  his  object.  The  governor  of  the  state 
(Jalisco  or  Guadalajara)  sent  300  soldiers  to  Ahualulco  on  the  day  of  the  mur- 
der ;  the  parish  priest  and  30  or  40  of  the  mob  were  arrested  and  tried ;  9 
were  under  sentence  of  death  the  next  August,  awaiting  the  result  of  their 
appeal  to  the  supreme  court ;  the  cura  and  others  were  released ;  in  1875  five 
of  the  murderers  were  executed ;  but  a  new  plot  for  a  general  attack  on  the 
Protestants  in  Guadalajara  Feb.  11,  1875,  was  providentially  frustrated  by  an 
unexpected  and  severe  earthquake  on  that  day. — The  massacre  at  Acapulco 
occurred  Jan.  26, 1875.  Rev.  M.  N.  Hutchinson,  superintendent  of  American 
Presbyterian  missions  in  Mexico,  had  recently  organized  a  church  there.  On 
the  evening  named,  while  Mr.  II.  was  absent  from  the  meeting  on  account  of 
illness,  a  R.  C.  mob,  armed  with  machetes  [=  heavy  sword-like  knives]  and 
rifles,  attacked  the  Protestants  in  their  place  of  worship,  killed  3  men  and  1 
woman,  and  wounded  11  men,  2  of  them  mortally.  One  of  the  killed  was 
Henry  Morris,  an  American  colored  citizen,  born  in  Boston,  Mass.,  but  long 
resident  in  Acapulco,  who  went  to  the  door  to  quiet  the  assailants.  His  body 
was  dreadfully  mangled,  and  his  head  nearly  cut  off.  Mr.  Hutchinson  took 
refuge  on  board  an  American  man-of-war  then  in  the  harbor,  and  subsequent- 
ly, by  advice  of  the  American  consul,  fled  to  San  Francisco,  returning  to  the 
city  of  Mexico  through  the  U.  S.  Gen.  Mejia,  commander  of  the  castle,  ordered 
out  the  troops,  and  dispersed  the  mob,  of  whom  5  were  killed  and  11  wounded. 
Capt.  Queen  of  the  U.  S.  frigate  Saranac  reported  to  the  navy  department, 
after  investigating  the  affair,  that  a  majority  of  the  people  of  Acapulco  ap- 
proved of  the  extermination  of  the  Protestants ;  that  a  petition  had  been  pre- 
sented to  the  governor  of  the  state,  asking  for  the  expulsion  of  the  Protestants ; 
that  a  formal  accusation  against  the  R.  C.  curate  [=  parish  priest]  was  pend- 
ing, but,  though  there  was  reason  to  believe  the  curate's  teaching  instigated  the 
assault,  and  he  had  never  in  his  sermons  condemned  the  outrage,  there  seemed 
to  be  no  prospect  that  either  he  or  the  other  offenders  would  be  punished,  and 
that  any  energetic  steps  to  this  end  on  the  part  of  the  civil  authorities  would 
occasion  a  fresh  outbreak. 

Those  who  commit  such  offenses  as  the  foregoing  claim  to  be  religious,  act 
as  Roman  Catholics  and  under  the  influence  of  R.  C.  priests,  and,  it  is  confi- 
dently asserted  by  the  victims  and  the  most  trustworthy  witnesses,  are  often 
led  by  a  priest  in  person.  The  civil  authorities  have  a  reverence  for  the  priests 
which  interferes  with  the  punishment  of  any  of  them,  though  manifestly  and 
notoriously  guilty,  especially  if  their  offenses  are  against  Protestants. 

Yet  Protestants  are  more  numerous  and  influential  in  Mexico  now  than  at 
any  former  time.  "  The  Church  of  Jesus  in  Mexico,"  an  evangelical  organi- 


IS  MEXICO.  751 

I 

zation  started  and  led  by  the  late  Rev.  Francisco  Aguilar  (formerly  a  R.  C. 
presbyter,  who  preached  faithfully  some  years,  till  he  died  in  18  J5),  Pruden- 
cio  Hernandez,  Rev.  Henry  Chauncey  Riley,  D.D.  (a  Protestant  Episcopal 
minister,  born  in  Chili,  S.  A.;  pastor  of  a  Spanish  American  church  in  New 
York  city  before  he  went  to  Mexico,  about  January,  1839,  to  begin  the  mis- 
sion of  the  American  and  Foreign  Christian  Union  in  that  city),  the  late  Rev. 
Manuel  Aguas1,  and  other  earnest  Christians,  had  in  its  connection,  at  the  close 
of  1876,  over  60  congregations,  mostly  in  Central  and  Southern  Mexico,  5  of 
them  in  Mexico  city.  The  American  Board  of  Commissioners  for  Foreign 
Missions  has  its  missions  in  Northern2  and  Western  Mexico,  with  13  organized 
churches  and  over  400  church  members  in  1876,  besides  thousands  of  converts 
and  sympathizers  scattered  through  cities  and  towns  where  no  organized  Prot- 
estant church  exists.  The  Presbyterian  Board  of  Foreign  Missions  employed 
in  Mexico  33  missionaries  and  assistant  missionaries,  and  reported  2300  com- 
municants in  May,  1876.  The  Southern  Presbyterian  Board  has  also  a  mission 
in  Mexico.  The  1st  Methodist  Episcopal  church  in  Mexico  was  organized  at 
the  capital,  Jan.  26, 1873,  with  4  members,  one  of  whom,  Rev.  Ignacio  Rami- 
rez, D.D.,  had  been  long  a  leading  Dominican  priest.  In  Sept.,  1876,  the 
Methodists  liad  in  Mexico  16  congregations  with  16  native  preachers.  With 
all  this  increase  of  Protestants  within  the  past  5  years,  there  has  been  great 
progress  in  knowledge  of  the  Bible,  in  spiritual  life  and  in  practical  Christian- 
ity. 

Sept.  25,  1873,  a  decree  was  formally  subscribed  by  the  members  of  the 
Mexican  congress,  which  (1)  declares  the  separation  of  church  and  state,  and 
forbids  congress  to  make  laws  for  establishing  or  prohibiting  any  religion ;  (2) 
makes  marriage  a  civil  contract ;  (3)  incapacitates  religious  institutions  for 
holding  property ;  (4)  substitutes  affirmation  or  promise  to  speak  the  truth 
and  fulfill  obligation  for  the  religious  oath ;  (5)  abrogates  contracts  or  promises 
which  interfere  with  any  one's  liberty,  whether  for  education,  work,  or  re- 
ligious vow.  The  government  required  all  employed  by  it  "  to  keep  and 
make  keep  these  laws,"  or  to  lose  their  places.  The  day  these  laws  were  pub- 

>  Once  a  Dominican  friar,  and  for  years  a  distinguished  preacher  in  the  R.  C.  cathedral 
in  Mexico,  but  an  earnest  and  prayerful  student  of  the  Bible  from  1869,  and  in  1871-2  an 
eloquent,  laborious  and  useful  Protestant  minister  in  the  same  city.  He  often  preached  12 
times  a  week ;  he  wrote  ably  and  pnngently ;  and  was  the  leading  man  among  the  Mexican 
Protestants.  He  fell  asleep  in  Jesus  Oct.  18, 1872. 

»  Tho  mission  of  the  A.  B.  C.  P.  M.  to  Northern  Mexico  was  begun  by  Miss  Melinda 
Rankin,  who  went  as  an  independent  missionary  teacher  to  Texas  in  1847;  opened  a 
school  for  Mexican  children  at  Brownsville,  Tex.,  in  1832;  built  there,  with  help  from  U. 
8.  friends,  a  Protestant  Seminary  for  Mexican  girls  in  1854 :  went  to  Monterey  in  1SC5,  and, 
assisted  by  friends,  built  a  mission-house  there  for  chapel,  schools,  and  residence ;  obtained 
the  help  of  Rev.  John  Beveridge  in  lSfi9 ;  and  in  1873  transferred  the  whole  mission  with  6 
regularly  organized  churches  to  the  American  Board.  Her  Bible-teaching  and  religious 
ecrvices  in  her  schools,  her  distribution  of  Bibles  and  religious  publications  by  colporters 
and  others,  and  her  exemplary  and  active  Christian  life,  were  the  means  of  great  good. 
The  American  and  Foreign  Christian  Union,  ladies  in  Hartford  and  New  Haven,  Conn., 
and  other  friends,  aided  her  with  money  and  sympathy  and  prayer. 


752  APPEKDIX. 

llshed,  tlie  R.  C.  church  issued  the  major  excommunication  against  all  who 
voted  for  or  promise  to  keep  these  laws. — Dec.  20, 1874,  the  Mexican  congress 
forbade  the  Sisters  of  Charity  to  live  in  community,  their  houses  having  been 
used  by  friars  and  Ultramontane  conspirators  for  political  meetings.  This 
decree,  however,  neither  expelled  them  from  the  country  (as  has  been  incor- 
rectly said),  nor  prohibited  the  Sisters  from  individually  continuing  their 
works  of  charity ;  but  the  Sisters  chose  to  leave  (and  did  leave)  Mexico  rather 
than  give  up  living  together.— Other  laws  passed  in  1874  vest  in  the  state  the 
ownership  of  all  church  buildings,  allowing  to  Roman  Catholics  only  a  certain 
number  in  each  city,  town,  &c.;  abolish  public  feast-days;  prohibit  wearing 
a  religious  habit  in  the  streets ;  forbid  the  clergy's  receiving  gifts  for  services 
to  the  sick  or  dying;  recognize  no  bishops,  &c.,  as  church  dignitaries,  but  give 
all  church-members  alike  the  right  of  petition.— At  the  end  of  1876  a  revolu- 
tion placed  Gen.  Porfirio  Diaz  in  power,  exiled  Lerdo  de  Tejada,  who  had 
been  formally  re-elected  president  by  7536  electoral  votes  against  752 ;  and 
overthrew  the  assumed  authority  of  Chief  Justice  Iglesias,  who,  having  de- 
clared the  election  invalid  on  account  of  frauds,  &c.,  claimed  the  presidency 
as  vacant,  and  called  in  Diaz  to  enforce  his  claim.  May  2,  1877,  the  Mexican 
congress  unanimously  declared  Gen.  Diaz  duly  elected  constitutional  presi- 
dent of  Mexico,  and  he  was  inaugurated  May  Gth. 

i  §  12.  Dominion  of  Canada.  The  famous  "  Guibord  case"  is  con- 
nected with  iSInstitut  Canadien  [=  the  Canadian  Institute],  formed  in  Mont- 
real, Dec.  17,  1844,  by  some  young  men  "to  extend  and  develop  a  taste  for 
science,  art,  and  literature,"  and  incorporated  in  1852.  This  Institute  estab- 
lished the  first  French  public  library  and  reading-room  in  Montreal,  met 
weekly  for  discussing  publicly  important  questions  and  reading  essays,  and 
became  very  popular  and  influential.  In  1858  the  clergy  tried  unsuccessfully 
to  limit  its  membership  to  Roman  Catholics;  to  exclude  from  its  reading- 
room  the  Witness1  and  the  Semeur  Canadien  [=  Canadian  Sower],  both 
Protestant  newspapers ;  and  to  have  a  list  of  books  made  out  to  be  excluded 
from  its  library.  The  Institute  voted  that  its  library  contained  no  improper 
books,  and  that  it  was  the  sole  judge  of  the  morality  of  its  library.  April  13, 

1858,  the  R.  C.  bishop  of  Montreal2  published  a  pastoral  blaming  this  action, 
i . . 

1  The  Witness  was  established  in  Montreal  by  John  Dougall  about  1846.  John  Dougall 
and  Son  now  issue  the  Dally  Witness,  Montreal  Witness  (tri-weekly),  Weekly  Witness, 
Northern  Messenger,  and  New  Dominion  Monthly,  having  an  aggregate  circulation  in  1875 
of  70,000  copies.  For  the  important  services  of  the  Witness  and  its  proprietors  in  the  cause 
of  civil  and  religious  liberty,  godliness,  and  public  morality,  a  public  testimonial  was 
got  up  in  1876  by  leading  Canadians.  See  p.  763. 

a  Ignace  [—  Ignatius]  Bourget,  a  French  Canadian,  born  Oct.  30, 1799;  consecrated  bp. 
of  Telmessa  in  partibus,  and  coadjutor  of  Bp.  Lartigue  of  Montreal,  July  23,  1S37 ;  bp.  of 
Montreal  April  23,  1840— July  10,  1876;  since  bp.  of  Martianopolis.  He  maintained  the 
highest  claims  of  hierarchical  power ;  introduced  into  Montreal  a  canonical  chapter,  and 
the  rites  and  practices  of  the  Roman  liturgy ;  brought  in  tho  Jesuits  and  15  or  20  other 
religious  communities;  founded  many  charitable  and  educational  institutions;  failed 
repeatedly  to  found  there  a  Jesuit  university ;  attempted  to  enforce  a  political  declaration 
("Catholic  programme")  as  a  test  to  bo  subscribed  by  all  candidates  for  parliament, 


GUIBOED  CASE.  753 

since  the  council  of  Trent  declared  that  judging  of  the  morality  of  books  be- 
longs to  the  bishop,  and  since  also  the  library  contained  books  that  were  in 
the  Index  at  Rome ;  citing  a  decision  of  the  council  of  Trent  that  those  who 
kept  or  read  heretical  books  would  incur  sentence  of  excommunication,  and 
that  any  who  read  or  kept  books  forbidden  on  other  grounds,  would  be  sub- 
ject to  severe  punishment ;  appealing  to  the  Institute  to  alter  its  resolution, 
for  otherwise  no  Catholic  would  continue  to  belong  to  it;  and  saying,  "It  is 
not  we  who  pronounce  this  terrible  excommunication  in  question,  but  the 
Church  whose  salutary  decrees  we  only  publish."  The  Institute,  not  rescind- 
ing its  resolution,  sought  in  vain  for  years  a  better  understanding  with  the 
bishop.  In  1865,  17  R.  C.  members  of  the  Institute  appealed  to  Rome  against 
the  bishop's  pastoral,  but  received  no  answer,  though  Mr.  Gonzalve  Doutre 
•went  to  Rome  in  1869  as  their  representative.  But  Bp.  Bourget  sent  from 
Rome  a  circular  dated  July  16, 1869,  and  a  pastoral  letter  Aug.,  1869,  publish- 
ing the  sentence  of  the  Holy  Office  against  connection  with  the  Canadian  In- 
stitute while  it  taught  pernicious  doctrine,  and  the  decree  of  the  Congregation 
of  the  Index  against  publishing,  keeping,  or  reading  the  Institute's  Year-Book 
for  1868, '  and  pointing  out  that  any  one  who  persisted  in  keeping  or  reading 
the  Year-Book,  or  in  remaining  a  member  of  the  Institute,  would  be  deprived 
of  the  sacrament,  even  at  the  point  of  death.  The  Institute  met  Sept.  23, 
1869,  and  resolved  "  (1)  That  the  Canadian  Institute,  founded  for  a  purpose 
purely  literary  and  scientific,  has  no  sort  of  doctrinal  teaching,  and  excludes 
with  care  all  teaching  of  pernicious  doctrines.  (2)  That  the  Catholic  mem- 
bers of  the  Canadian  Institute,  having  been  informed  of  the  condemnation  of 
the  Canadian  Institute's  Year-Book  of  1868  by  decree  of  the  Roman  authority, 
declare  that  they  submit  purely  and  simply  to  this  decree."  But  the  bishop's 
letter  from  Rome  dated  Oct.  30,  1869,  and  received  by  the  Administrator  of 
his  diocese  at  Montreal  Nov.  17th,  denounced  this  submission  as  hypocritical 
for  5  reasons,  the  3d  being  — "  Because  this  submission  forms  part  of  the 
report  of  the  committee,  unanimously  approved  by  the  Institute,  in  which  is 
proclaimed  a  resolution,  kept  secret  until  then,  which  establishes  the  principle 
of  religious  toleration,  which  has  been  the  chief  ground  of  the  condemnation 
of  the  Institute."  This  "chief  ground"  is  found  in  no  previous  document  in 
the  case.  The  bishop's  letter  concludes — "  All  will  understand  that  in  a  mat- 
fcr  so  grave  there  is  no  absolution  to  give  even  at  the  point  of  death  to  those 
who  will  not  renounce  the  Institute,  which  has  only  committed  an  act  of 
hypocrisy  in  feigning  to  submit  itself  to  the  Holy  See." 

Catholics  being  told  that  all  who  refused  to  subscribe  to  it  were  unworthy  of  their  votes 
and  enemies  to  the  church,  and  priests  being  exhorted  to  attend  strictly  to  the  political 
consciences  of  their  parishionere.  His  offensive  interference  in  political  matters,  his  in- 
tolerant Ultramontanism,  his  reputed  partiality  towards  the  French  Canadians  to  the 
Blighting  of  the  English-speaking  people,  atid  his  unyielding  adherence  to  his  own  de- 
terminations, roused  much  opposition,  and  thus  probably  led  to  his  translation  to  a  nomi- 
nal see.  He  still  resides  in  Montreal. 

»  This  Year-Book  contained  addresses  for  religions  tolerance  by  Hon.  L-  A-  Bessanllet, 
Hon.  Horace  Greeley  of  N.  Y.,  &c.    See  pp.  193,  200,  716  note. 

48 


754  APPENDIX. 

M 

Of  this  Canadian  Institute  Joseph  Guibord  was  1st  vice-president  in  1852, 
and  a  member  from  about  1847  till  his  death  at  the  age  of  62,  Nov.  18,  1869. 
He  was  a  French-Canadian  B.C.  (see  portrait),  pew-holder  in  St.  Peter's  church, 
member  of  2  R.  C.  societies  under  priests,  devotedly  pious,  sincerely  attached 
to  the  doctrines  of  his  church,  faithful  in  his  religious  observances,  amiable, 
modest,  studious,  and  of  irreproachable  morals.  He  was  a  well-qualified 
printer,  36  years  in  one  establishment  (Louis  Perrault,  and  L.  Perrault  and 
Son),  and  long  its  foreman.  He  was  highly  esteemed  by  the  R.  C.  clergy  and 
others  for  ability  and  trustworthiness.  But  his  steadfast  adherence  to  the 
Canadian  Institute  subjected  him  to  the  bishop's  displeasure.  Being  danger- 
ously ill  about  1863,  he  sent  for  a  priest,  who  administered  unction  to  him, 
but  refused  to  administer  the  communion,  because  he  would  not  withdraw 
from  the  Institute.  He  was  one  of  the  17  who  appealed  to  Rome  against  the 
bishop  in  1865.  He  died  by  paralysis  too  suddenly  to  send  for  a  priest.  Two 
days  after  Guibord's  death,  his  widow  caused  a  request  to  be  made  to  the 
curate  and  clerk  of  the  Fabrique,  to  bury  him  in  the  cemetery1,  and  tendered 
the  usual  fees.  The  curate  refused  burial  in  the  larger  part,  but  offered  it 
•without  religious  rites  in  the  other  pait.  The  offer  of  the  widow's  agent  to 
accept  burial  in  the  larger  part  without  religious  services,  was  rejected.  Sun- 
day, Nov.  21st,  about  250  of  Guibord's  friends  met  at  his  late  residence  to  ac- 
company the  body  to  the  R.  C.  cemetery ;  but,  burial  except  in  the  smaller 
part  being  again  refused,  the  body  was  placed  in  a  vault  at  the  English  ceme- 
tery, after  short  addresses  by  several  friends.  Nov.  23d,  the  widow  petitioned 
;the  Superior  ^Court  for  a  writ  of  mandamus  requiring  the  curate  and  wardens 
of  the  Fabrique,  on  receipt  of  the  customary  fees,  to  bury  Guibord's  body  in 
the  R.  C.  parochial  cemetery,  and  to  enter  such  burial  in  the  civil  register. 
Nov.  24th,  a  judge  of  the  court  ordered  a  writ  of  mandamus  to  issue ;  but  the 
writ  issued  summoned  the  defendants  to  show  cause  why  a  writ  of  mandamus 
should  not  be  issued.  The  defendants  petitioned  that  the  writ  be  annulled 
for  irregularity,  traversed  the  plaintiff's  petition,  and  pleaded  (1)  as  in  their 
petition ;  (2)  that  they  did  not  refuse  to  bury  Guibord,  but  have  a  right  to 
point  out  the  place  for  his  burial,  and  are  ready  to  give  him  such  burial  as  he 
is  entitled  to ;  (3)  that  the  service  of  the  R.  C.  religion  in  Canada  is  free,  and 
the  exercise  of  its  religious  ceremonies  independent  of  all  civil  interference  or 
control ;  that  the  respondents  are  legal  proprietors  of  the  R.  C.  parish  church 
of  Montreal,  and  of  its  parsonage,  cemeteries,  and  other  dependencies,  all  sub- 

i  The  R.  C.  cemetery  of  La  Cdte  des  Neiges  is  controlled  by  "La  Fdbrique  de  Montreal'11 
[—  the  vestry-board  of  Montreal],  consisting  of  the  cure  [—  curate  or  parish  priest]  and 
marguUllers  [*=  church-wardens]  as  managers  of  the  temporalities  of  the  church  of  Notre 
Dame.  It  is  divided  into  2  parts ;  the  smaller  for  burying  unbaptized  infants,  suicides, 
Ac.,  dying  without  the  help  and  sacraments  of  the  church;  the  larger  for  the  burial  of 
ordinary  Roman  Catholics  with  the  rites  of  the  church.  Neither  part  was  consecrated  as 
a  whole,  but  each  grave  in  the  larger  part  was  consecrated  separately.  The  rights  and 
title  of  cure  of  the  parish  of  Montreal  belong  to  the  Seminary  of  St.  Sulpice  (see  p.  318). 
Rev.  Victor  Rousselot  has  been  cure  of  Notre  Dame  (the  church  and  civil  parish  of  Mon- 
treal) since  April  7, 1866,  and  thus  keeper  of  the  registers  and  president  of  the  Fabrlque. 


JOSEPH  GUIBORD. 


GUIBOED  CASE.  755' 

ject  to  the  exclusive  control  and  management  of  the  respondents  and  of  the 
superior  R.  C.  ecclesiastical  authority ;  that  the  respondents  by  law  may  point 
out  the  precise  spot  in  the  cemetery  for  each  burial ;  that  they  are  also  civil 
officers  within  certain  limits,  having  certain  duties  defined  by  law,  and  are 
legally  responsible  in  that  capacity  and  sphere  only ;  that  the  respondents  are 
thus  set  over  the  burial  of  Roman  Catholics  dying  in  the  parish  of  Montreal, 
and  have,  according  to  R.  C.  custom,  assigned  one  part  of  the  cemetery  for 
the  burial  of  Roman  Catholics  who  are  buried  with  R.  C.  religious  ceremonies, 
and  other  part  for  the  burial  of  those  who  are  deprived  of  ecclesiastical  burial ; 
that  Joseph  Guibord  was  a  member  of  the  Canadian  Institute,  and  as  such 
notoriously  subject  to  canonical  penalties  involving  deprivation  of  ecclesiasti- 
cal burial ;  that  immediately  after  Guibord's  death,  the  curate  of  the  parish 
consulted  the  administrator  of  the  diocese,  who  replied  by  a  decree  declaring 
that,  since  Joseph  Guibord  was  a  member  of  the  Canadian  Institute  at  the 
time  of  his  death,  ecclesiastical  burial  could  not  be  granted  to  him ;  that  the 
respondents  repeatedly  informed  the  plaintiffs  agents  of  the  administrator's 
decree,  of  the  consequent  impossibility  of  granting  ecclesiastical  burial,  and 
of  their  readiness  as  civil  officers  to  bury  the  remains  civilly,  and  authenticate 
the  death  according  to  law,  which  offer  was  never  accepted  by  the  plaintiff  or 
her  agents ;  that  the  plaintiff  could  not  claim  more  than  civil  burial,  and  that 
under  the  conditions  laid  down  by  the  ecclesiastical  laws  of  the  R.  C.  church, 
which  the  respondents  had  never  refused ;  that  they  had  refused  nothing  but 
ecclesiastical  burial,  and  were  responsible  for  this  only  before  the  religious 
and  not  before  the  civil  authority. — The  widow  answered  with  demurrers, 
traverses  of  the  facts  alleged,  and  a  statement  of  the  dispute  between  the  In- 
stitute, the  bishop  and  the  court  of  Rome. — The  defendants  repeated  that  the 
civil  courts  were  incompetent  to  question  a  decision  of  the  ecclesiastical  author- 
ities on  ecclesiastical  matters,  or  inquire  into  the  grounds  of  refusing  eccle- 
siastical burial  to  Guibord ;  cited  the  decrees  of  the  council  of  Trent  [see  p. 
753]  and  the  proceedings  relating  to  the  Institute ;  averred  that  Guibord  at  his: 
death  was  a  "public  sinner"  and  liable  to  canonical  penalties  including  pri- 
vation of  sepulture,  that  the  bishop's  judgment  imposing  this  penalty  on 
members  of  the  Institute  remained  in  full  force,  that  the  administrator  of  the 
diocese  had  properly  issued  the  decree  depriving  Guibord  of  ecclesiastical 
burial,  and  that  this  was  a  decree  by  name. — Justice  Mondelet  in  the  Superior 
Court  gave  judgment  for  the  widow,  May  2,  1870,  and  ordered  a  peremptory 
writ  of  mandamus.  The  Fdbrique  appealed  to  the  Court  of  Revision,  which, 
Sept.  10,  1870,  reversed  this  judgment,  quashed  the  writ  originally  issued, 
and  dismissed  the  mandamus  with  costs.  The  widow  then  appealed  to  the 
Court  of  Queen's  Bench,  and  presented  petitions  of  recusation  [=  refusal  as 
partial]  against  4  of  the  5  judges  of  this  court,  as  Roman  Catholics  and  bound 
by  the  Syllabus  of  1864  to  deny  the  State's  authority,  even  indirectly,  over 
matters  of  religion  and  to  maintain  the  supremacy  of  the  Roman  authority 
over  that  of  all  sovereigns,  including  Queen  Victoria.  The  court,  Dec.  9, 
1870,  threw  out  these  petitions  as  charging  treason  and  perjury  against  the 


756  APPENDIX. 

judges  recused,  and  declared  that  they  could  not  be  sustained.  This  court,  Sept. 
7,  1871,  affirmed  the  judgment  of  the  Court  of  Revision ;  but  the  judges  dis- 
agreed as  to  the  grounds  of  their  decision.  Then  the  widow  appealed1  to  Her 
Majesty's  Privy  Council,  but  died2  before  the  case  was  decided,  bequeathing 
her  property  to  the  Canadian  Institute,  which  was  allowed  to  continue  the 
appeal.  The  case  came  before  the  Judicial  Committee  of  the  Privy  Council, 
June  27,  1874,  and  they  delivered  an  elaborate  decision  Nov.  21st.  They  de- 
clared that  the  writ  was  in  proper  form  according  to  the  Code  of  Procedure 
for  Lower  Canada;  that,  though  the  petition  was  vague,  the  court  might 
specify  distinctly  what  the  defendants  must  do  according  to  usage  and  law 
(as,  bury  ecclesiastically,  bury  in  the  larger  part  of  the  cemetery,  register  the 
burial),  and  peremptorily  command  this ;  that  the  defendants  are  "  les  Cure  et 
Marguilliers  "  [=  the  curate  and  church-wardens],  for  the  time  being,  in  their 
corporate  capacity  as  holders  of  the  land  and  administrators  of  the  cemetery, 
and  that  the  cure  in  his  individual  or  spiritual  capacity  is  not  a  party  to  this 
suit.  As  to  the  merits  of  the  case  and  the  grave  questions  raised  by  the  3d 
plea,  they  declared  these  must  be  determined  in  accordance  with  the  law  of 
the  R.  C.  church  in  Lower  Canada ;  that  before  the  cession  in  1762  the  es- 
tablished church  of  the  province  of  Quebec,  as  of  France,  was  the  R.  C.  church, 
its  law  being  modified  by  "  the  liberties  of  the  Galilean  church,"  "  the  appeal 
as  from  abuse"  (see  p.  735)  being  to  the  Superior  Council  of  Canada;  that  the 
R.  C.  church  in  Canada  continued  to  be  recognized  by  the  State,  retaining  its 
endowments  and  certain  rights  (as  about  tithes  and  taxes  for  parochial  ceme- 
teries) enforceable  at  law,  which  may  give  rise  to  questions  between  the  clergy 
and  laity  determinable  only  by  the  municipal  courts ;  that  the  decision  of  a 
tribunal  constituted  by  any  association  for  determining  questions  respecting 
the  violation  of  its  rules  by  any  of  its  members  "  will  be  binding  when  it  has 
acted  within  the  scope  of  its  authority,  has  observed  such  forms  as  the  rules 

1  This  appeal  to  the  Privy  Council  in  England  involved  heavy  expense,  towards  which 
the  Canadian  Institute  contributed  $1,000,  and  various  citizens  of  Montreal,  R.  C.  and 
Protestant,  made  up  the  remainder.  Joseph  Doutre,  Esq.,  went  to  England  to  represent 
the  Canadian  Institute,  and  participated  in  the  argument  before  the  Privy  Council.  He 
•was  born  in  1825 ;  was  an  early  member  of  the  Institute,  and  president  of  it  in  1853-3, 
1867,  and  1875 ;  author  of  a  prize  essay  in  1851  on  "  the  best  means  of  spending  time  in 
the  interests  of  the  family  and  of  the  country ;"  manager  in  1853-4  of  the  greatand  success- 
ful struggle  to  abolish  the  feudal  tenure ;  for  years  an  energetic,  persistent,  and  able  leader 
In  the  cause  of  intellectual  and  religious  freedom;  long  a  prominent  lawyer  in  Montreal, 
becoming  queen's  counsel  in  1863,  counsel  in  1875  for  the  Dominion  government  before  the 
Fisheries  Commission  under  the  Washington  treaty  with  the  U.  8.,  and  counsel  for  the 
widow  through  the  Guibord  case  without  fee  and  at  much  personal  expense  and  self- 
sacrifice. 

*  Madame  Guibord,  called  "  Dame  Henriette  Brown  "  in  the  legal  documents,  an  Irish- 
Canadian  Roman  Catholic,  distracted  at  the  reputed  dishonor  to  her  husband's  memory 
and  her  vain  attempts  to  secure  for  his  remains  Christian  burial,  and  surrounded  by  people 
who  tried  to  persuade  her  that  she  could  not  be  saved  if  she  had  recourse  to  law  against 
the  clergy,  almost  lost  her  reason,  and  undoubtedly  died  of  trouble  March  24,  1873,  aged 
65.  She  was  regularly  buried  in  consecrated  ground  in  a  lot  conveyed  to  the  Guibord  es- 
tate in  1873  in  the  R.  C.  parochial  cemetery. 


GTJIBOED   CASE.  757 

require,  if  any  forms  be  prescribed,  and,  if  not,  has  proceeded  in  a  manner 
consonant  with  the  principles  of  justice ;"  that  the  cure  and  marguilliera  are 
only  proprietors  of  the  parochial  cemetery,  as  a  parson  in  England  is  the 
owner  of  the  church-yard,  subject  to  the  right  of  the  parishioner  to  be  buried 
therein ;  that  the  refusal  of  ecclesiastical  burial  with  the  consequent  separation 
of  Guibord's  grave  from  the  ordinary  place  of  sepulture,  implies  degradation, 
not  to  say  infamy;  that,  if  the  act  of  a  bishop  (who  is  by  canon  law  an  ordi- 
nary judge)  in  pronouncing  ecclesiastical  penalties  against  a  II.  C.  subject 
be  questioned  in  a  court  of  justice,  that  court  must  inquire  whether  that  act 
accords  with  the  law  and  rules  of  discipline  of  the  R.  C.  church  in  Lower 
Canada,  and  whether  the  sentence,  if  any,  was  regularly  pronounced  by  a  com- 
petent authority ;  that  the  ecclesiastical  law  upon  the  point  is  in  the  Quebec 
ritual,  which,  like  the  Roman  ritual,  justifies  refusal  of  ecclesiastical  burial 
to  (1)  Jews,  infidels,  heretics,  apostates,  schismatics,  and  all  non-professors 
of  the  Catholic  religion ;  (2)  unbaptized  infants ;  (3)  persons  by  name  ex- 
communicated or  interdicted ;  (4)  those  killed  by  anger  or  despair ;  (5)  those 
slain  in  a  duel ;  (6)  those  who,  without  legitimate  excuse,  shall  not  have  per- 
formed their  paschal  duty ;  (7)  those  notoriously  guilty  of  any  mortal  sin ; 
(8)  public  sinners  dying  impenitent,  as  concubinaries,  prostitutes,  sorcerers 
and  actors  in  farces,  usurers,  &c. ;  that  the  refusal  of  ecclesiastical  burial  to 
Guibord  could  not  be  justified  by  the  1st,  2d,  3d  (not  excommunicated  by 
name),  4th,  5th,  6th  (not  refusing,  but  being  refused  sacraments),  or  7th  of 
these  rules ;  that  being  a  member  of  the  Institute  does  not  make  one  a  "public 
sinner  "  to  whom  Christian  burial  can  be  legally  refused,  and  that  the  eccle- 
siastical law  of  France  usually  required  a  personal  sentence  to  constitute  a  man 
a  public  sinner;  that  no  such  personal  sentence  was  ever  passed  against 
Guibord;  that  no  sentence  at  all  was  passed  even  after  Guibord's  death, 
the  administrator's  letter  to  the  curate  (called  a  decree)  having  no  essential 
element  of  a  judicial  sentence;  that  the  rule  of  the  council  of  Trent  respect- 
ing prohibited  books  seems  without  authority  in  this  case,  because  (1)  France 
never  admitted  the  decrees  of  this  council  to  have  effect  by  their  own  inherent 
force,  and  (2)  France  has  expressly  repudiated  the  authority  of  the  Congrega- 
tion of  the  Index  and  of  the  Inquisition ;  that  respondents  have  not  shown 
that  Guibord  was,  at  his  death,  under  any  such  valid  ecclesiastical  sentence  or 
censure  as  would,  by  any  law  binding  upon  Roman  Catholics  in  Canada,  jus- 
tify denying  ecclesiastical  sepulture  to  his  remains.  They  therefore  advised 
that  the  decrees  of  the  Courts  of  Queen's  Bench  and  of  Review  be  reversed ; 
that  the  original  decree  of  the  Superior  Court  be  varied,  and  that  the  defend- 
ants pay  the  Canadian  Institute  the  costs,  as  below. — Nov.  28, 1874,  the  Judi- 
cial Committee's  report  was  read  in  the  Privy  Council,  and  approved  by  Her 
Majesty,  "  by  and  with  the  advice  of  Her  Privy  Council ;"  the  decrees  of  the 
Court  of  Queen's  Bench  and  of  the  Superior  Court  in  Review  were  reversed 
with  costs ;  and  Her  Majesty  ordered  the  original  order  of  the  Superior  Court 
to  be  so  varied  "that  a  peremptory  writ  of  mandamus  be  issued,  directed  to 
'Lea  Cure et MarguiUiers de F  (Euvre et  Fabrique de Notre-Dame de Montreal' 


758  APPENDIX. 

[==  the  Curate  and  Church-wardens  of  the  work  and  Fabrique  of  Notre-Dame 
of  Montreal],  commanding  them,  upon  application  being  made  to  them  by  or 
on  behalf  of  Institut  Canadien,  and  upon  tender  or  payment  to  them  of  the 
usual  and  accustomed  fees,  to  prepare,  or  permit  to  be  prepared,  a  grave  in 
that  part  of  the  cemetery  in  which  the  remains  of  Roman  Catholics,  who  re- 
ceive ecclesiastical  burial,  are  usually  interred,  for  the  burial  of  the  remains 
of  the  said  Joseph  Guibord,  and  that  upon  such  remains  being  brought  to  the 
said  cemetery  for  that  purpose,  at  a  reasonable  and  proper  time,  they  do  bury 
the  said  remains  in  the  said  part  of  the  said  cemetery,  or  permit  them  to  be 
buried  there ;  and  it  is  further  ordered  that  the  defendants  do  pay  to  the 
Canadian  Institute  all  the  costs  of  the  widow  in  all  the  lower  courts,  except 
such  costs  as  were  occasioned  by  the  plea  of  recusatio  judicis  [=  refusal  of  the 
judge],  which  should  be  borne  by  the  appellants  ;  and  likewise  the  sum  of 
one  thousand  and  seventy-nine  pounds  eighteen  shillings  and  four  pence  ster- 
ling [=  over  $5000],  for  the  cost  of  this  appeal.  Whereof  the  Governor, 
Lieutenant-Governor,  or  Commander-in-Chief  of  the  Dominion  of  Canada,  for 
the  time  being,  and  all  other  persons  whom  it  may  concern,  are  to  take  notice 
and  govern  themselves  accordingly." 

Aug.  12,  1875,  Mr.  Doutre  received  the  official  decree  of  the  Privy  Council 
commanding  the  burial  of  Guibord's  remains  as  above.  Thursday,  Sept.  2d, 
was  fixed  by  the  officers  of  the  Institute  for  the  burial.  The  lot  in  which 
Madame  Guibord  had  been  buried  (7  feet  long,  4  feet  wide  at  one  end  and  7 
feet  at  the  other)  would  not  allow  the  2  coffins  to  lie  side  by  side ;  and  his 
grave  was  dug,  under  the  direction  of  the  Institute,  over  her  coffin,  which 
was  a  little  more  than  3  feet  below  the  surface  of  the  ground.  His  coffin  was 
carried  out  from  the  vault  of  the  Mount  Royal  Cemetery,  identified  as  brought 
there  Nov.  20, 1869,  placed  on  a  hearse  surmounted  by  a  cross,  with  the  British 
flag  over  the  coffin,  and  taken,  accompanied  by  Mr.  Doutre  and  others  in 
carriages,  to  the  Catholic  cemetery,  which  was  reached  about  3  P.  M.  The 
gates  of  this  cemetery  were  found  closed  and  barred.  A  crowd  of  300  or  400 
men  there  (mostly  French-Canadians,  many  armed  with  pick-handles,  with  a 
pile  of  stones  inside  the  gates)  greeted  the  hearse  with  jeers  and  yells  of  defi- 
ance. Mr.  Doutre  and  his  friends  alighted  and  held  a  consultation,  while  the 
more  violent  of  the  mob  compelled  the  driver  of  the  hearse  to  turn  his  horses, 
and  drive  off  the  road.  Mr.  Doutre  sent  a  bailiff  to  notify  tile  guardian  of 
the  cemetery  and  ask  to  have  the  gates  opened ;  the  guardian  replied  that  he 
was  powerless  to  open  them  against  the  mob ;  some  of  the  mob  seized  the 
horses'  heads,  started  them  off  with  kicks  and  blows  about  20  rods,  and  stoned 
the  retreating  hearse ;  the  crowd  had  now  increased  to  nearly  1000,  about  £ 
being  Liberal  French-Canadians  and  English  Protestants  mostly  armed  with 
revolvers,  and  both  sides  being  greatly  excited ;  but  the  prudent  and  earnest 
expostulations  of  Mr.  Doutre  and  others  prevented  a  bloody  battle,  and  at  4 
P.  M.  the  officers  of  the  Institute  decided  to  reconvey  the  coffin  to  the  vault1 

1  As  this  vault  would  probably  be  attacked  to  obtain  possnsslon  of  Guibord's  remains, 
an  armed  guard  was  stationed  there  by  the  authorities  till  the  filial  burial. 


GUIBOED  CASE.  759 

of  the  Protestant  cemetery,  which  was  accordingly  done,  the  mob  rushing  for 
the  hearse  as  it  moved  off,  and  Guibord's  friends  with  some  Protestants  closing 
in  behind  it.  The  mayor  and  chief  of  police  with  50  men  arrived  at  the  ceme- 
tery about  5  P.  M.,  and  were  cheered  by  the  small  remaining  mob,  who  also 
opened  the  gates  for  them.  Bp.  Bourget  had  that  morning  notified  the  mayor 
of  trouble  expected  there,  and  the  mayor  saw  the  chief  of  police  who  appre- 
hended no  disturbance;  the  Nouveau  Monde  [=  New  World,  the  bishop's 
organ]  and  other  clerical  newspapers  had  been  for  weeks  complaining  of  the 
persecution  of  the  church,  of  the  injustice  of  the  Privy  Council's  decision,  and 
of  the  desecration  of  the  cemetery  should  an  excommunicated  man  be  buried 
in  its  consecrated  part ;  from  no  R.  C.  pulpit  or  press  was  a  word  uttered  to 
calm  the  anticipated  excitement,  nor  was  any  priest  openly  present  for  that 
purpose  at  the  time  and  place  appointed ;  Rev.  V.  Rousselot  had  publicly  ex- 
pressed his  determination  to  go  to  prison  rather  than  obey  the  mandate  for 
burial ;  and  Mr.  Doutre  declared  before  the  Superior  Court  the  same  month 
his  ability  to  prove,  that  a  priest  in  his  cassock  had  publicly  used  language  to 
incite  a  crowd  to  go  there  and  keep  the  gates  shut,  that  the  guardian  of  the 
cemetery  had  men  organized  to  resist  the  entry  of  the  procession,  that  the 
workmen  on  the  Notre-Dame  parish  church  had  leave  of  absence  that  after- 
noon and  were  incited  to  go  there  for  the  same  purpose,  and  that  the  Fabrique 
or  its  officers  were  at  the  bottom  of  the  disturbance  at  the  cemetery.  Attempts 
to  punish  the  delinquents  failed,  however,  because  the  Superior  Court  required 
a  formal  return  and  certificate  from  the  Fodnnque  to  prove  their  neglect  to 
obey  the  order  for  Guibord's  burial ;  and  the  grand  jury,  of  whom  J  were 
French  Canadians,  refused  to  find  any  bill  against  15  rioters  indicted  upon  de- 
cisive testimony ;  but  legal  measures  were  taken  by  Mr.  Doutre  and  others  for 
calling  out  a  military  force  to  keep  the  peace  during  the  next  attempt  at  burial.1 
Bp.  Bourget  issued  a  pastoral  letter,  Sept.  8th,  threatening  to  curse  Guibord's 
grave  should  he  be  buried  in  consecrated  ground.  The  bishops  of  Quebec 
published  in  October  their  opinion  that  ecclesiastical  burial  appertains  solely  to 
the  judgment  of  the  Church,  and  their  lament  over  the  outrage  perpetrated  in 
the  name  of  Gallican  liberties.  Oct.  17th  another  pastoral  from  the  bishop 
was  read  in  the  R.  C.  churches  in  Montreal,  discussing  the  holiness  of  the 
Catholic  cemetery,  the  Church's  decision  against  Guibord,  and  the  Privy, 
Council's  decision,  and  claiming  credit  for  only  cursing  the  grave,  and  not) 
purposing  to  throw  his  body  out  of  the  cemetery  as  was  done,  shortly  after  the 
conquest,  with  the  bodies  of  3  soldiers  uncanonically  buried  there. 

The  final  burial  of  Guibord  took  place  Tuesday,  Nov.  16,  1875.  Prepara- 
tions had  been  made  to  prevent  the  disinterment  of  Guibord  (1)  by  making 
a  stone  sarcophagus,  weighing  about  8  tons,  in  two  parts  to  inclose  the  coffin 
by  being  riveted  together ;  but  Mayor  Kingston  objected  that  carrying  this 
sarcophagus  to  the  cemetery  would  probably  cause  a  disturbance,  and  the  In- 
stitute voted,  Nov.  15th,  to  gain  their  end  (2)  by  covering  the  coffin  with' 
Portland  cement  mixed  with  scrap  iron,  which  on  hardening  would  form  a 
substance  as  hard  as  stone  and  more  difficult  to  drill.  In  addition  to  other 


760  APPENDIX. 

measures  against  disturbances,  the  R.  C.  priests  in  the  city  and  district  of 
Montreal,  at  the  Mayor's  request,  commanded  their  people,  on  Sunday,  Nov. 
14th,  not  to  go  near  the  funeral  or  look  at  it.  On  Monday  Mr.  Doutre  filed 
the  mandamus  for  the  burial,  served  a  copy  of  it  on  tha  Seminary  of  St.  Sul- 
pice,  and  demanded  that  Rev.  V.  Rousselot  should  perform  ecclesiastical  rites 
over  the  remains  the  next  morning ;  but  Mr.  R.  refused  ecclesiastical  burial 
to  Guibord  against  the  bishop's  will,  offered  him  civil  interment  in  the  other 
part,  protested  "against  the  violation  of  the  cemetery,  of  the  laws  of  the 
Church,  and  of  the  liberties  of  Catholics  in  Lower  Canada,"  and  declared  that 
he  should  be  "present  at  11  o'clock  at  this  burial,  but  only  as  a  civil  officer." 
The  secretary  of  the  Fabrique  refused  the  fees  ($4. 35)  tendered  before  burial. — 
On  the  morning  of  Nov.  16th,  the  grave  (dug  Sept.  3d  and  filled  up  by  the 
mob  that  day)  was  again  dug  (under  the  direction  of  Mr.  A.  Boisseau,  Super- 
intendent of  the  Institute,  and  with  the  official  cognizance  of  the  sexton  and 
the  secretary  of  the  Fabrique)  over  and  around  Madame  Guiborrl's  coffin,  the 
hole  being  8  ft.  long,  3  ft.  wide,  and  4  ft.  deep,  to  be  filled  by  the  2  coffins 
and  the  thick  layer  of  Portland  cement  around  them  both ;  a  squad  of  police 
was  stationed  round  the  burial  lot  from  9.15  A.  M.  till  after  the  burial ;  100 
policemen,  40  of  them  armed  with  rifles,  proceeded  with  their  chief  to  the 
Protestant  cemetery,  where,  the  mayor  and  other  officials  having  arrived,  the 
coffin  containing  Guibord's  remains  was  taken  from  the  vault,  and  properly 
identified ;  then  the  remains  were  borne  in  procession  again  to  the  R.  C.  ceme- 
tery, escorted  now  by  the  police,  the  military  (about  1100  artillery,  riflemen, 
'&c.),  who  had  been  marched  to  the  vicinity,  following  the  procession  at  a  dis- 
tance to  the  village  of  CQte  des  Neiges,  where  they  were  halted  during  the 
burial;  at  about  11.30  A.  M.  the  escort  of  police  arrived  at  the  gates  of  the 
Catholic  cemetery,  which  had  just  been  closed,  evidently  in  jest,  by  a  crowd 
'of  young  people,  but  were  then  opened,  and  were  taken  off  by  the  sexton ; 
soon  afterwards  the  funeral  procession  and  police  entered  the  cemetery  and 
'proceeded  to  the  grave,  where  the  coffin  was  placed  over  Madame  Guibord's 
coffin,  and  the  process  of  filling  the  grave  with  the  liquid  cement,  &c.,  was 
soon  completed,  earth  being  piled  on  above  the  cement  which  came  nearly  to 
the  surface  of  the  ground ;  meanwhile  Rev.  Mr.  Rousselot  visited  the  grave 
as  a  civil  officer  and  ascertained  from  Mr.  Boisseau  its  depth  (4  feet,  by 
authority  of  the  cemetery  at  Madame  G's  first  interment)  and  the  proper 
identification  of  Guibord's  body,  and  Mayor  Kingston  and  Judge  Coursol 
twice  visited  the  cemetery  and  found  no  disturbance ;  the  military  and  police 
were  marched  away  after  the  burial  was  completed  and  the  rain  began  to  fall ; 
but,  to  prevent  the  threatened  disinterment,  a  guard  of  police  was  again  sta- 
tioned at  the  grave  before  night,  and  was  continued  until  the  cement  had  time 
to  be  hardened  into  solid  rock.  Bp.  Bourget  issued  another  letter  to  his  peo- 
ple Nov.  16th,  dwelling  on  their  respect  for  the  cemetery,  their  docility  to  the 
voice  of  their  pastors,  and  the  cursedness  of  Guibord's  grave  and  soul,  and 
proposing  to  have  the  cemetery  made  a  place  of  pilgrimage,  and  honored  by 
.the  construction  in  it  (as  at  Rome)  of  the  Stations  of  the  Cross.  It  is  worthy 


ROMANISM  IN  CANADA.  761 

of  remark  that,  during  the  6  years  between  Guibord's  death  and  burial,  at  least 
11  other  members  of  the  Canadian  Institute  died  and  were  buried  in  consecrated 
ground,  though  some  of  them  were  freemasons  and  one  was  a  suicide,  and  the 
fact  of  their  membership  in  the  Institute  till  death  was  in  some  cases  not  only 
notorious,  but  distinctly  notified  to  the  bishop  either  officially  or  through  the 
newspapers.  Many  members  of  the  Institute,  including  M.  Gonzalve  Doutre, 
were  married  ecclesiastically  without  trouble.  But  not  long  after  Guibord's 
burial,  the  Quebec  provincial  legislature  under  priestly  influence  passed  a  law 
giving  to  the  bishop  of  each  diocese  the  sole  right  of  determining  who  shall 
or  shall  not  be  buried  in  the  R.  C.  cemeteries.  This  law  is  said  to  have  been 
the  first  infringement  of  the  old  treaty  of  cession,  by  which  the  R.  C.  church 
has  its  legal  position  in  the  province,  and  may  lead  to  other  changes  in  the 
future. 

A  collision  between  the  civil  and  ecclesiastical  authorities  in  the  parish  of 
Verchfires,  20  to  25  miles  N.  E.  of  Montreal,  was  thus  reported  in  the  N.  Y. 
Weekly  Witness  of  Sept.  30, 1875.  "  Several  years  ago  the  municipal  council 
of  that  parish  decided  to  run  a  road  through  the  property  of  the  Church  for 
the  convenience  of  the  public,  and  proceeded  to  appropriate  the  required  terri- 
tory. The  local  Fabrique  resisted  the  claim  of  the  parish,  and  the  case  went 
to  the  courts,  and  finally  to  the  Privy  Council.  The  ecclesiastical  authorities, 
defeated  in  every  court,  applied  to  the  R.  C.  bp.  of  Montreal,  who  launched 
immediately  a  mandate,  which  was  read  in  the  R.  C.  church  on  Tuesday  last. 
By  the  terms  of  this  decree  the  parishioners  are  commanded  to  make  restitu- 
tion of  the  property  usurped  to  the  Fabrique  under  pain  of  excommunication, 
and  to  pay  the  costs  of  the  legal  processes,  which  amount  to  $10,000." 

The  Ultramontane  claims  of  ecclesiastical  immunity  were  before  this  fully 
conceded  by  Hon.  A.  B.  Routhier  in  a  suit  at  Sorel  before  the  Superior  Court 
of  Quebec.  Rev.  Urgele  Archambeault  of  the  parish  of  St.  Barthelemi  de- 
nounced from  the  pulpit  one  Derouin  who  had  applied  for  a  liquor  license, 
urging  his  congregation  to  drive  him  out  of  the  parish.  Derouin  sued  the 
priest  for  defamation.  Judge  Routhier  decided  "  that  ecclesiastics  cannot  be 
prosecuted  before  secular  tribunals  for  ecclesiastical  matters,  and  that  in  mat- 
ters of  that  sort  priests  are  answerable  to  their  bishop.  That  a  layman  who 
alleges  that  he  has  been  defamed  by  a  cure  in  a  sermon  pronounced  from  the 
pulpit  can  not  prosecute  for  damages  before  civil  tribunals  for  defamation, 
preaching  being  essentially  an  ecclesiastical  matter.  ..."  But  a  higher  court, 
in  the  latter  part  of  1874,  decided  that  Judge  Routhier's  judgment  was  "  sub- 
versive of  all  rights  of  the  citizen,  and  calculated  to  put  the  priest  above  the 
law,  and  by  these  means  to  abandon  to  the  caprice  or  malevolence  of  a  cure  or. 

his  vicar  the  reputation,  the  character,  and  the  fortune  of  his  parishioners 

In  principle  as  well  as  in  fact  the  judgment  appealed  from  is  unfounded;  it( 
must  be  reversed  and  the  defendant  must  be  condemned." 

Rev.  R.  Blanchard  of  the  parish  of  St.  Ephrem  d'Upton  having  denounced 
as  a  bad  Catholic  and  man  a  blacksmith  named  Richer  (who  had  talked  freely 
of  clerical  fables  and  frailties)  and  forbidden  his  parishioners  to  have  any  deal-, 


762  APPENDIX. 

ings  with  Mm  on  pain  of  being  deprived  of  the  sacraments,  Richer  sued  the 
priest  for  taking  away  his  means  of  support;  the  lower  court  gave  judgment 
for  the  priest ;  but  the  Superior  Court  of  Montreal  reversed  this  decision,  and 
gave  the  plaintiff  $100  damages. 

R.  C.  priests  and  bishops  in  Canada  have  often  used  ecclesiastical  weapons 
in  political  matters  (see  pp.  520-1,  586,  595,  752).  Feb.  28, 1877,  the  Supreme 
Court  of  the  Dominion  through  Judge  Taschereau  (R.  C.  and  brother  of  the 
R.  C.  abp.  of  Quebec),  the  chief  justice  and  2  associates  coinciding,  decided 
that  undue  influence,  sufficient  to  annul  the  election,  had  been  used,  and  ac- 
cordingly set  aside  the  election  of  Mr.  Langevin  (a  former  cabinet  minister, 
and  brother  of  the  R.  C.  bp.  of  Rimouski)  to  the  provincial  house  of  com- 
mons. The  clergy  were  not  denied  free  and  full  discussion  of  all  public  ques- 
tions; but  they  threatened  electors  with  everlasting  punishment,  if  they  voted 
for  Mr.  Tremblay ;  while  Mr.  Langevin  received  their  public  support,  and  was 
elected  over  Mr.  Tremblay  by  the  practice  of  a  system  of  intimidation.  Clergy- 
men and  laymen  were  declared  equally  amenable  to  the  law. 

The  destruction  of  the  Indian  church  at  Oka  took  place  Dec.  14,  1875. 
The  wealthy  Seminary  of  St.  Sulpice,  which  has  the  seigniory  of  Montreal, 
holds  also  the  seigniory  of  the  Two  Mountains  (N.  W.  of  Montreal,  and  in- 
cluding the  village  of  Oka),  originally  by  a  grant  from  the  French  king  for 
the  benefit  of  the  Indians,  but  for  nearly  40  years  past  by  an  absolute  title 
from  the  English  government.  The  Indians  at  Oka  (a  remnant  of  the  Iroquois) 
claim  the  land,  which  they  have  occupied  for  centuries ;  but  the  Seminary 
has  resisted  their  claim,  had  them  imprisoned  for  cutting  wood,  and  en- 
deavored to  drive  them  from  their  homesteads.  A  Methodist  chapel  holding 
350  was  built  at  Oka  about  1872,  on  land  bought  of  an  Indian  woman  and 
previously  possessed  by  Indians  for  over  60  years,  with  funds  obtained  from 
Montreal  and  other  places  in  Canada.  After  this  was  built  and  regularly 
crowded  with  attentive  worshipers,  previously  Roman  Catholics,  the  Seminary 
of  St.  Sulpice  brought  an  action  to  have  it  removed,  and  obtained  a  judgment 
(in  the  absence  of  the  Indians'  attorney)  ordering  the  Indians  to  remove  the 
building  or  pay  $500.  The  Indians  were  then  informed  that  the  church  should 
not  be  molested ;  but  in  the  afternoon  of  Dec.  14,  1875,  while  the  Indians 
were  away,  about  25  French  Canadians  tore  down  the  church,  and  on  the  16th 
the  material,  except  the  seats  and  windows,  was  carried  to  the  R.  C.  priests' 
residence.  This  outrage  increased  the  trouble.  June  14, 1877,  the  provincial 
police  put  5  Indians  in  jail ;  rumors  were  circulated  that  warrants  were  out 
for  the  arrest  of  all  the  males,  who  then  hastily  armed  to  defend  themselves ; 
early  the  next  morning  the  R.  C.  church,  parsonage,  etc.,  were  burned. 

Rev.  Charles  Chiniquy  (see  pp.  557, 674 ;  portrait,  p.  764),  a  French  Canadian, 
born  in  1809,  early  familiar  with  the  Scriptures,  was  for  23  years  (1833-56)  a 
R.  C.  priest,  placed  at  Beauport  in  1838,  and  at  Kamouraska  in  1842.  Bp. 
'  Bourget  publicly  styled  him  in  1849  "the  Apostle  of  Temperance  in  Canada  " 
and  one  of  his  best  priests,  and  induced  the  pope  to  send  him  a  magnificent 
crucifix.  In  1850  he  received  the  pope's  benediction  for  himself  and  the  tern- 


FATHER  CHINIQUY.  763 

perance  cause,  and  Bp.  Bourget  from  the  cathedral  pulpit  invited  the  people  of 
Montreal  to  attend  the  presentation  of  a  gold  medal  to  him  as  a  public  token  of 
respect  and  gratitude.  He  had  converted  to  temperance  over  200,000  persons 
in  18  months,  preaching  more  than  500  sermons  in  120  parishes,  and  being  per- 
mitted by  the  bishops  to  preach  everywhere  and  hear  confessions.  On  leaving 
Canada  for  the  U.  S.  in  1851  he  received  Bp.  Bourget's  benediction  with  a  chal- 
ice and  a  letter  of  thanks,  though  he  had  just  been  interdicted  on  a  false  charge 
by  a  prostitute.  He  led  a  colony  of  French  Canadians  to  St.  Anne,  Kankakee 
Co. ,  111. ,  where  he  and  his  congregation  became  Protestants  in  1856.  Perhaps 
no  man  living  knows  more  of  the  interior  workings  of  the  R.  C.  system. 
His  little  book,  "The  Priest,  The  "Woman,  and  The  Confessional,1"  is  full 
of  startling  facts  derived  principally  from  his  own  knowledge.  Thus,  after 
mentioning  his  having  heard  the  confession  of  a  dying  priest,  that  he  had  de- 
stroyed the  purity  of  95,  and  scandalized  or  destroyed  at  least  1000,  out  of  1500 
females  whom  he  had  heard  in  the  confessional,  he  adds :  "I  have  heard  the 
confessions  of  more  than  200  priests,  and,  to  say  the  truth,  as  God  knows  it, 
I  must  declare  that  only  21  had  not  to  weep  over  the  secret  or  public  sins  com- 
mitted through  the  irresistibly  corrupting  influences  of  auricular  confession!" 
His  lectures  on  the  confessional  and  other  peculiarities  of  the  R.  C.  system, 
delivered  in  Montreal  in  1875,  and  all  the  discussions  growing  out  of  these  lec- 
tures, were  published  in  the  Montreal  Witness.  Bp.  Bourget,  in  April,  1875, 
with  the  approbation  of  Abp.  Taschereau  of  Quebec,  prohibited  the  faithful 
from  reading  the  Witness,  even  its  advertisements  (it  had  more  advertisements 
than  any  other  newspaper  in  Montreal),  under  the  penalty  of  being  debarred 
from  the  sacraments ;  but  the  Witness  survived  and  flourished ;  and  the  labors 
of  Father  Chiniquy  were  attended  with  a  remarkable  and  continuous  awaken- 
ing, which  in  1876  alone  led  2287  French  Catholics  in  Montreal  to  abjure  the 
R.  C.  church  (see  note,  p.  764).  He  and  his  co-laborers  were  indeed  slan- 
dered and  publicly  cursed ;  often  chased  in  the  streets  by  furious  mobs ;  some- 
times stoned  or  fired  at  by  would-be  assassins ;  but  determinedly  and  courage- 
ously protected  by  Protestants  and  friends  at  the  risk  of  their  own  lives-  The 
use  of  such  violence  was  after  a  while  found  unprofitable  there,  and  was  dis- 
couraged by  the  ecclesiastics,  though  other  modes  of  opposition  were  contin- 
ued. Said  Father  Chiniquy  in  a  public  address  in  Montreal  in  the  early  part 
of  1876 :  "I  fear  many  of  you  do  not  understand  the  manly  action  of  the 
French  Canadian  who  comes  to  me  and  says,  '  Sir,  I  am  ready  to  cut  all  the 
ties  which  unite  me  to  my  father,  my  mother  or  friends,  and  give  up  all  that 
is  dear  to  my  heart,  and  come  to  follow  Christ. '  If  you  do  not  understand 
that  this  is  the  work  of  God,  I  have  nothing  to  say."  He  then  spoke  of  a 
young  man  cursed  by  his  father,  forsaken  by  his"  wife,  and  separated  from  his 
child,  because,  in  obedience  to  his  conviction  of  duty  to  God  and  his  own  soul, 
he  left  the  R.  C.  church ;  of  4  young  men  turned  out  of  their  father's  house, 
and  fainting  with  hunger,  for  the  same  reason ;  and  continued :  "  I  have  more 
than  300  men  who  are  starving — noble  men  who  never  beg ;  who  would  rather 
faint  than  ask  for  bread.  Where  will  they  go  ?  They  have  lost  their  em- 


764  APPENDIX. 

It 

ployment.  The  greater  part  of  them  had  good  positions ;  but  the  day  they 
left  the  Church  of  Rome,  they  were  turned  out  of  them,  and  in  some  cases  with 
wages  unpaid.  People,  in  the  name  of  God,  I  ask  you  to  come  to  their  help. 
In  the  nams  of  Christ,  do  something  for  these  sufferers.  (Applause.)  ..." 
The  misrepresentations  respecting  this  earnest  and  eloquent  minister,  his  wife 
and  children,  and  his  work  are  endless ;  but  Protestants  have  no  doubt  that 
his  23  years  of  labor  since  his  leaving  the  R.  C.  church  have  been  productive 
of  great  good.1 

In  the  province  of  New  Brunswick  the  Common  School  Act  for  providing 
unsectarian  public  schools  by  tax  for  all,  passed  in  1871  and  becoming  opera- 
tive in  Jan.,  1872,  was  bitterly  opposed  by  R.  C.  bishops  in  public  meetings, 
before  the  governor-gsneral,  and  in  the  parliamsnt  of  the  Dominion  of  Cana- 
da ;  its  constitutionality  was  sustained  against  them  by  the  law-officers  of  the 
British  crown  twice,  by  the  Supreme  Court  of  New  Brunswick  unanimously, 
and  by  the  Privy  Council  in  1874 ;  then  the  lower  house  of  the  Dominion  par- 
liament was  led  to  ask  the  queen's  influence  for  procuring  separate  schools 
for  Roman  Catholics  in  New  Brunswick ;  R.  C.  ecclesiastics  refused  to  pay 
the  taxes,  and  their  property  (including  Bp.  Sweeny's  carriage)  was  conse- 
quently levied  on  by  the  officers  of  the  law ;  riotous  proceedings  at  Caraquet 
resulted  in  the  death  of  a  sheriff's  officer  and  of  a  rioter,  Jan.  23-7,  1875 ;  but 
New  Brunswick  has,  like  the  United  States,  her  unsectarian  school  system 
(see  pp.  583-C09, 771,  &c.)for  promoting  knowledge  and  virtue. 


PART  V.      ROMANISM  IN  THE   UNITED   STATES. 

§  1.  Ecclesiastical  Statistics.  The  following  table,  compiled  from 
the  official  reports  in  Sadliers'  Catholic  Directory  for  1877,  exhibits  the  latest 
statistics  of  each  archdiocese  (in  small  capitals),  followed  by  the  dioceses  and 
vicariates  apostolic  of  its  province  in  order ;  the  name  of  each  archbishop  and 
bishop ;  the  date  of  his  consecration  or  translation  from  another  diocese ;  the 
number  of  priests,  regular  and  secular,  in  each  diocese ;  its  number  of  churches, 
finished  or  in  process  of  erection ;  number  of  chapels  and  stations  for  preach- 
ing; theological  seminaries  and  other  ecclesiastical  institutions;  religious  in- 
stitutions or  communities  (convents,  monasteries,  &c.) ;  literary  institutions 
(colleges,  academies,  select  schools,  &c.);  parochial  schools;  asylums,  pro- 
tectorates, industrial  schools,  and  hospitals  of  all  kinds;  Roman  Catholic 
population.  Compare  pp.  276,  278,  662,  &c.  An  interrogation  point  marks 
an  inference  or  estimate  from  the  data  given. 

1  In  a  lecture  at  Ottawa  in  May,  1876,  Mr.  C.  estimated  that  16,000  Roman  CathoMcs, 
8,000  of  them  In  Montreal,  had  been  converted  through  his  instrumentality  since  his  own 
conversion  in  1856.  In  January,  1877,  a  church  was  opened  for  him  in  the  n^w  part  of 
Montreal  in  the  midst  of  a  large  French-Canadian  factory-population,  with  tho  hope  of  his 
turning  many  of  them  to  righteousness. 


ECCLESIASTICAL  STATISTICS,  IT.  8. 


765 


Diocese. 

Abp.  or  Dp. 

Consecr.  or  Tr 

i 

Churches. 

1 

' 

K    d3' 

Asylums,  <tc 

B.C. 

Population. 

B.VLTIMORK 

J.  R.  Bayley1 

r.  July  80,  18 

2. 

li 

27   7( 

on      «... 

Charleston 

P.  N.  Lynch 

o.  Mar.  14,  18 

1 

4 

Richmond 

J.  Gibbons* 

T.  July  30,  18 

2 

'       18.000 

Savannah 

Wm.  H.  Gross 

c.  April  27,  18 

25 

'       25,000 

St.  Augustine8 

Vacant:  Admin. 

P.  Dufan 

XI 

\ 

i        i 

lo'ooo 

Wheeling 

J.  J.  Kain 

c.  May   23,  18" 

5 

50? 

1                 ; 

2      18,000 

Wilmington 

T.  A.  Becker 

c.  Aug.  16,  18t 

25 

1?      12,500 

N.  Carolina  (V.  A. 

Vacant:  Admin. 

Bp.  Gibbons* 

1 

| 

1.'700 

BOSTON* 

f.  J.  Williams 

c.  Mar.  11,  18« 

20 

13. 

i 

1 

4?    310,000 

Burlington 

L.  de  Goesbriand 

c.  Oct    80,  18o 

6 

1 

t 

• 

1      34000 

Hartford 

l\  Galberry 

c.  Mar.  19,  18* 

1 

9 

60 

19     < 

i     150,000 

Portland 

J.  A.  Healy 

c.  June    2,  18* 

6 

7. 

21 

5? 

'      12 

Providence* 

T.  F.  Hendricken 

c.  April  28,  187 

1 

6 

• 

15    ; 

2    136,000 

Springfield 

P.  T.  O'Reilly 

o.  Sept.  25,  18* 

9 

7 

i 

5      i 

2    150,000 

CINCINNATI 

J.  B.  Purcell 

c.  Oct.    13,  183 

16 

19 

i 

• 

15   1' 

9?    240,000 

Cleveland 

R.  Gilmour 

o.  April  14,  187 

j; 

lift 

i 

8?    11     1 

4?    150,000 

Columbus 

S.  H.  Rosecrans 

T.  Mar.     3,  181 

6 

7 

& 

3      60,000 

Covington 

A.  M.  Toebbe 

o.  Jan.     9,  187 

6 

6 

50 

5?    11 

4      40.000 

Detroit 

C.  H.  Borgess 

c.  April  24,  18* 

11 

19 

86? 

1?     64 

10    175,000 

Fort  Wayne 

•f.  Owenger 

c.  April  14,  187 

8 

lOfc 

84? 

16     53 

4      70,000 

Louisville 

Wm.  McCloskey 

c.  May    24,  186 

1st 

10 

28? 

t?     63 

10    100.000 

Vincennes 

M.  de  St.  Palais 

c.  Jan.    14  184 

10 

148 

f 

3?  200? 

5    85.000? 

MILWAUKEE* 

J.  M.  Hennl 

c.  Mar.   19,  184 

21 

260 

5?  250?    ( 

J?    189.000 

Green  Bay 

F.  X.  Krautbaner 

c.  June  29,  187 

b 

KM 

t 

* 

r?  27?  . 

.      61,000? 

La  Crosse 

M.  Hciss 

c.  Sept.    6,  186 

4 

88 

5 

4 

'<      18 

2      45,000 

Marquette 

I.  Mrak 

c.  Feb.     7,  186 

1 

27 

.       20.000 

St.  Paul 

T.  L.  Grace 

c.  July   24,  185 

7 

146 

48 

1 

44? 

5      96,000 

N.  Minn.*  (V.  A.) 

R.  Seidenbnsh 

c.  May    30,  187 

3 

42 

36 

16,500 

NEW  ORLEANS 

V.  J.  Perch6 

c.  May     1,  187 

17 

95 

27 

1 

'?    40?    S 

0    250,000 

Galveston 

C.  M.  Dubnis 

c.  Nov.   23,  186 

4 

35 

9? 

1J 

2      25.000 

Little  Rock8 

E.  Fitzgerald 

.  Feb.     3,  186 

1 

23 

25 

6,800 

Mobile 

J.  Quinlan 

.  Dec.     4,  185 

2 

29 

56? 

IS 

«     20  ' 

4      16,000 

Natchez 

•Vm.  H.  Elder 

.  May     3,  185 

3 

39 

86? 

13 

6     11    4 

?      12,500 

Natchitoches* 

Vacant:  Admin. 

P.F.Dicharry 

1 

18? 

60? 

7? 

8   11?  . 

30,000 

San  Antonio10 

*..  D.  Pellicer 

.  Dec.     8,  187 

3o 

40 

50? 

9? 

i.      18 

2      40,000 

Brownsv.10(V.A.) 

).  Manucy 

.  Dec.     8,  1ST 

2 

6 

360? 

30,000 

NEW  YORK 

J.  McCloskey" 

.  May     6,  186 

30 

150 

87 

3< 

<S   95     8 

7    600,000 

Albany 

i1.  McXierny1* 

.  April  21,  187 

15 

158 

133 

10 

4   41?    1 

7    200,000 

Brooklyn 

'.  Loughlin 

.  Oct.    30,  185 

128 

71 

25? 

•22? 

?    60?    1 

.... 

Buffalo 

S.  V.  Ryan 

.  Nov.     8,  1868 

14 

94? 

42? 

0* 

6   60?  14 

?    110.000 

Newark 

I.  A.  Corrigan 

.  May     4,  187 

160 

127 

32 

19? 

2     76    1 

4    186,000 

Ogdensbnrg1* 

E.  P.  Wadhams 

.  May      5,  1872 

51 

75? 

49? 

I 

6       8  . 

55,000 

Rochester 

B.  J.  McQuaid 

.  July    12,  1S68 

60 

76? 

\ 

11? 

?   34? 

7    65,000? 

OREGON  CITY 

P.  N.  Blanchet 

.  July   25,  1845 

2 

18? 

75? 

j 

8     6? 

2      20,000 

Nesqnally 

\.  M.  A.  Blanchet 

.  May   31,  1850 

17 

20? 

17? 

6? 

?       1 

3      10,000 

Idaho  (V.  A.) 

Vacant:  Admin. 

\bp.  Blanchet14 

14 

10? 

50? 

; 

1       3 

2        5,650 

PHILADELPHIA 

f.  F.  Wood14 

April  26,  1857 

227 

126 

78 

40? 

9  59?  12 

?    250,000 

Allegheny1* 

I.  Domenec 

r.  Mar.   19,  1876 

95 

62 

44 

11? 

S     26 

Erie 

'.  Mullen 

c.  Aug.     2,  1868 

61 

78 

36? 

14? 

»     21 

45,000 

Harriebnrg 

.  F.  Shanahan 

s.July    12,1868 

37 

51 

24 

14? 

5     22 

1      20.000 

Pittsburgh17 

J.  Tnigg 

c.  Mar.    19,  1876 

73 

61? 

13? 

15? 

'    36»     ' 

Scran  ton 

Wm.  O'Hara 

3.  July    18,  1868 

58 

70 

46 

10 

i       9 

60,000 

ST.  Louis 

P.  R.  Kenrick18 

3.  Nov.  30,  1S41 

231 

201 

40 

41 

1  180?  20 

350.000 

Alton 

'.  J.  Baltes 

3.  Jan.    23.  1870 

130 

159i 

85? 

23? 

1     81    8 

100,000 

Chicago19 

\  Foley 

3.  Feb.   27,  187( 

306 

80? 

138» 

22? 

1  108*   8' 

300,000 

Dubnque 

'.  Hennessy 

3.  Sept.  3o!  1866 

145 

61? 

105? 

1? 

57?     ' 

100,000 

Nashville 

'.  A.  Feehan 

3.  Nov.     1,  1865 

34 

29 

18? 

? 

25?     J 

St.  Joseph 
Kansas  (.V.  A.)™ 

.  J.  Hogan 
..  M.  Fink 

3.  Sept.  13,  1868 
3.  June  11,  1871 

25 
60 

29 
80 

28? 
46? 

14? 
H 

12?   .. 
I     18     '* 

18.000 
40,000 

Nebraska  (V.  A.) 

as.  O'Connor 

3.  Ang.  20,  1876 

27 

26 

80 

* 

\     2?     4 

23.000 

SAN  FRANCISCO 

.  S.  Alemany*1 

p.  July  29,  1853 

21 

93 

16 

? 

83?    95 

120,000 

Grass  Valley 

S.  O'Connell 

;.  Feb.     3,  1861 

32? 

85 

70 

9 

3?     £ 

14,000 

Monterey  &c. 

'.  Amat** 

\  Mar.   12,  1854 

41 

32 

43 

8   4! 

34,000 

SANTA  FE*» 

.  B.  Lamy 

!.  Nov.  24,  1&50 

60 

28 

170 

j 

25?     S 

99.000 

Arizona  (V.  A.) 
Colorado  (V.  A.) 

.  B.  Halpointe 
.  P.  Machebeuf 

.  June  20,  1869 
.  Ang.  16,  1868 

10 
22 

6? 
4? 

18? 
60? 

j 
J 

4  .. 

1 

18.800 
18,500 

Totals,  approximately. 

296 

453 

530 

804 

28354 

5,474,950 

766  APPENDIX. 

There  are  11  archdioceses  and  11  archbishops ;  48  other  dioceses  (including 
Peoria),  all  now  having  bishops  (see  notes);  while  the  archbishop  of  St. 
Louis  and  the  bishops  of  Albany  and  Chicago  and  Monterey  have  coadjutor- 
bishops.  6  of  the  8  vicariates  apostolic  are  filled  by  bishops  in  partibua,  and 
the  other  2  (N.  Carolina  and  Idaho)  are  administered  by  an  archbishop  or 
bishop  who  has  also  his  own  diocese.  There  are  therefore  69  R.  C.  archbishops 
and  bishops  in  the  II.  S.,  and  67  sees  (including  vicariates  apostolic).  Com- 
paring with  the  list  on  pp.  279-81,  we  find  4  new  archdioceses  (Boston,  Phila- 
delphia, Milwaukee  and  Santa  Fe) ;  5  new  dioceses  (Providence,  Ogdensburg, 
San  Antonio,  Peoria,  Allegheny) ;  2  new  vicariates  apostolic  (Brownsville  and 

NOTES   ON  THE  TABLE,    p.    765. 

I  Abp.  Bayley,  bora  in  N.  Y.  Aug.  23, 1814 ;  became  a  P.  E.  priest  (see  p.  669);  ordained  R. 
C.  priest  March  2, 1812 ;  bp.  of  Newark  1353-72  (see  p.  280).    He  is  nephew  of  the  late  Mot.ier 
Seton  (see  p.  313). 

a  Bp.  Gibbons,  previously  bp.  of  Adramyttnm  inpartibus,  and  vicar  apostolic  of  N.  Car- 
olina, was  translated  to  Richmond  1872 ;  is  also  "administrator apostolic"  of  the  vicariate 
apostolic  of  N.  Carolina. 

John  Moore,  D.D.,  was  csnsecrated  bp.  of  St.  Augustine  May  13,  1877. 
Boston  was  made  an  archbishopric  1875.    Bp.  Williams  was  created  abp.  Feb.  12,  1875. 
Established  1872 ;  formerly  in  Hartford  and  Boston  dioceses. 
Milwaukee  was  made  an  archdiocese  and  its  bishop  an  archbishop  in  1875. 
The  vicariate  apostolic  of  Northern  Minnesota  was  taken  from  the  diocese  of  St.  Paul 
Feb.  12,  1875. 

8  Comprising  the  State  of  Arkansas.  The  Indian  Territory,  which  is  under  this  bishop's 
charge,  and  has  4300  out  of  the  6800  R.  C.  population,  is  soon  to  be  made  a  vicariate  or  prc- 
fectship  under  a  Benedictine. 

•  Francis  X.  Leray  was  consecrated  bp.  of  Natchitoches  April  22,  1877. 
10  The  diocese  of  San  Antonio  and  the  vicariate  apostolic  of  Brownsville  were  both  taken 
from  the  diocese  of  Galveston  in  1874. 

II  See  p.  716  ;  portrait  opposite  p.  764. 

13  J.  J.  Conroy  (see  p.  279)  appears  as  nominal  bishop ;  but  F.  McNierny  was  appointed 
bp.  of  Rhesina  inpartibus  and  coadjutor  to  the  bp.  of  Albany  Dec.  22, 1871,  and  adminis- 
trator of  the  diocese  Jan.  18,  1874. 

13  Ogdensburg  was  taken  in  1872  from  the  diocese  of  Albany. 

14  Abp.  Blanchet  of  Oregon  was  appointed  administrator  of  this  vicariate  July  16, 1876, 
when  the  resignation  of  Bp.  Lootens  (see  p.  280)  was  accepted  in  Rome. 

»•  Philadelphia  was  made  an  archdiocese  Feb.  12,  1875.  Bp.  Wood  was  created  arch- 
bishop June  17,  1875  (see  p.  278). 

16  Allegheny  was  taken  from  the  diocese  of  Pittsburgh  in  1876,  Bp.  Domenec  having 
been  over  the  whole  (see  p.  278). 

17  The  number  of  parochial  schools  is  supplied  from  the  Directory  for  1876. 

18  P.  J.  Ryan  was  consecrated  April  14,  1872,  bp.  of  Tricomla  inpartibus,  and  coadjutor 
of  Abp.  Kenrick. 

19  The  new  diocese  of  Peoria,  has  existed  nominally  since  1875  without  a  bishop ;  but 
James  L.  Spalding  is  named  as  bp.  elect  in  Sadliers'  Directory  for  1877.    Bp.  Duggan  of 
Chicago  retired  on  account  of  infirm  health ;  and  Bp.  Foley  administers  the  diocese  as 
"bishop  of  Pergamus  tnparlibus  infldelium." 

»°  Kansas  takes  the  place  of  "Indian  Territory  E.  of  Rocky  Mts."  (see  p.  281). 
•'  Utah  Territory  is  temporarily  under  the  administration  of  Abp.  Alemany. 
"  Francis  Mora  was  consecrated  Aug.  8, 1873, bp.  of  Mossy nopolis  inpartibus  and  coad- 
jutor of  Bp.  Amat  in  the  diocese  of  Monterey  and  Los  Angeles. 
19  Santa  Fe  became  an  archdiocese,  and  Bp.  Lamy  an  archbishop  in  1875. 


ECCLESIASTICAL  STATISTICS,   TT.   8.  767 

N.  Minnesota) ;  while  1  vicariate  apostolic  has  disappeared  (Montana,  divided 
between  Idaho  and  Nebraska).  The  priests  exceed  the  estimate  for  1871  (see 
p.  277)  by  about  1300 ;  the  churches  exceed  the  number  reported  in  the  U.  S. 
census  of  1870  by  1339 ;  the  chapels  and  stations  increased  about  380  over 
those  reported  the  year  before.  In  the  59  dioceses  which  report  both  priests 
and  R.  C.  population,  there  is  one  priest  to  every  1175  people ;  and  taking 
the  same  ratio  for  the  other  7  dioceses,  we  should  have  a  total  of  6,221,075 
Roman  Catholics  in  the  U.  S.  This  nearly  agrees  with  the  estimate  (6,000,000) 
of  the  Catholic  Almanac  for  1876,  and  is  as  accurate  as  the  inexact  returns 
admit.1 

§  3.  Religious  Orders  and  Congregations.  During  the  years 
1871-6  some  of  these  have  largely  increased  in  the  U.  S.  Not  far  from  300 
religious,  male  and  female,  are  noticed  in  Sadliers'  Catholic  Directory  as  com- 
ing to  the  U.  S.  in  1875  from  Germany,  Mexico,  &c.  The  increase  of  "the 
religious  "  in  the  U.  S.  may  be  seen  by  comparing  chapters  VIII  and  IX  (pp. 
283-360)  with  the  following  table,  which  has  been  compiled  with  great  labor 
principally  from  the  returns  of  the  bishops,  &c.,  in  Sadliers'  Catholic  Direc- 
tory for  1877  (supplemented  in  several  cases  by  special  information  from  the 
officials),  and  which  presents,  it  is  believed,  the  best  attainable  summary  of 
their  present  condition.  The  Basilians,  Premonstrants,  Sozurs  ffospitaliereg, 
are  not  now  reported  in  the  U.  S.  Several  new  congregations,  however,  are 
now  reported.  The  interrogation  point  (?)  indicates  an  estimate  supplying 
some  deficiency  in  the  published  returns.  Under  "Bishops,  &c.,"  are  in- 
cluded mitred  abbots  and  vicars  apostolic  belonging  to  the  order;  under 
"  Brothers,  &c.,"  male  members  of  the  community,  as  lay  brothers,  novices, 
theological  students,  and  postulants  ;  under  "Sisters,  &c.,"  all  female  mem- 
bers of  the  communities.  Ten  R.  C.  colleges  and  most  of  the  bishops  and 
priests  do  not  belong  to  any  religious  order  or  congregation.  The  "Pupils " 
are  in  colleges,  schools,  orphan  asylums,  protectories,  &c.  The  full  names 
of  the  orders,  &c.,  are  generally  given  in  chapters  VIII  and  IX,  which  see. 

1  Thus  Bp.  Lamy  of  Santa  Fe,  in  the  Directories  for  1870  and  1871,  reported  tho-R.  C. 
population  of  his  diocese  (=  New  Mexico)  to  be  "about  90,000  Mexicans,  about  12,000 
Pueblo  Indians,  1,000  Americans  ;•'  and  in  the  Directories  for  1876  and  1877,  the  report  was 
"  about  90,000  Mexicans,  about  8,000  Pueblo  Indians,  1,000  Americans  "  (with  a  correction 
for  1876,  not  repeated  for  1877,  "  Population,  for  90,000  read  95,000  ") ;  but  the  U.  S.  census 
for  1870  gave  the  whole  population  of  New  Mexico  as  only  91,874.  The  Directory  for  1877, 
as  compared  with  the  Directory  for  1876,  adds  100,000  to  the  R.  C.  population  of  St.  Louis 
archdiocese ;  10,000  to  that  of  Milwaukee ;  16,000  to  the  diocese  of  St.  Paul ;  5,000  each  to 
Covington,  LaCrosse,  and  Erie;  500  each  to  Natchez  and  Little  Rock;  11,000  to  the  vica- 
riate of  Nebraska;  4,150  to  that  of  Idaho;  100  to  that  of  N.  Carolina.  It  takes  off  14,000 
from  the  diocese  of  Newark ;  8,000  from  that  of  Providence;  5,000  each  from  Hartford  and 
Detroit ;  2,500  from  Wilmington.  Most  of  these  estimates  of  population  are  avowedly  in- 
exact, though  the  best  we  can  get  from  R,  C.  sources  (see  pp.  6C2-6,  688-92).  A  common 
mode  of  estimating  the  R.  C.  population  is,  Multiply  the  number  of  the  baptisms  in  a  year 
by  the  ratio  of  the  baptisms  to  the  population.  The  number  of  the  baptisms  may  be 
exactly  kiiown ;  and  usually  there  la  about  1  baptism  annually  to  19  or  20  Roinau  Catholics 
in  a  given  city,  &c. 


768 


Name  of  Order  or  Congregation. 

\i 

x 

1 
4 

j 

Brothers, 
&c. 

Sisters,  <£c. 

Total 
Relijjwus. 

I 

1 

| 

Churches. 

Benedictines' 

6 

l:W 

350'r 

260: 

7(W? 

6,750. 

5 

86 

Trappists* 

2 

19 

100? 

121? 

2? 

Franciscans* 

171 

271? 

1,510: 

1,955? 

37,000? 

8 

81 

Capuchins 

45 

60? 

95? 

260? 

1 

23 

Dominicans* 

1 

69 

49 

857? 

976? 

16,500? 

17 

Curmelitps* 

17 

12 

120? 

149? 

720? 

11 

Augustinians4 

1 

29 

81 

61 

75 

1 

15 

Servites7                                                       ' 

8 

6? 

4 

18? 

100 

2 

Sisters  of  Charity  of  Orderof  St.  Augustine 
Sisters  of  Mercy  ' 

75 
1,560? 

75 
1,500? 

185 
40,750? 

Visitation  Nuns 

350? 

350? 

1.600? 

Ursuline  Nnns 

625? 

625? 

9,000? 

Alexiun  Brothers* 

47 

47 

Order  of  St.  Viiitenr* 

5 

10 

15 

600? 

1 

1 

Passionists 

43 

57? 

100? 

8 

Lazarists,  >°  or  Congregation  of  the  Mission 
Sisters  of  Charity 

2 

81 

175? 

2,400? 

258? 
2,400? 

865? 
68,000? 

4 

11 

"       "      "  called  Gray  Nuns1  '(Montreal) 

25? 

25? 

225? 

Gray  Nuns"  (from  Ottawa)  in  N.  Y.  State 

55? 

65? 

1,3*5? 

Sisters  of  Charity  or  of  Providence 

100? 

100? 

750? 

"      "       "     of  B.  V.  M. 

850? 

850? 

6410 

"      "       "     of  Nazareth 

840 

340 

2,500? 

"      "  Christian  Charity13 

100? 

100? 

8,700? 

Brothers  of  Charity'* 

10 

10 

20(1 

Sulpicians 

17 

1 

18 

285 

. 

S 

Kedempturists18 

1 

124 

260? 

885? 

28 

Patilists 

17 

17 

34 

1 

Oblates  of  Mary  Immaculate 

32 

82 

100? 

i 

20 

Father*  of  the  Society  of  Mary 
Brothers  of  Mary,18  <fcc. 

11 
4 

8? 
100? 

19? 
104? 

180 
6,355? 

i 
i 

2 
1 

Fathers  of  Mercy 

9 

l-i 

21 

300 

i 

2 

Christian  Brothers 

875? 

875? 

29,500? 

1:5 

Brothers  of  the  Sacred  Heart17 

63? 

63? 

1,600? 

i 

Missionaries  of  the  Sacred  Heart'8 

2 

2 

4 

1 

Congregation  of  the  Resurrection19 

13? 

10? 

23? 

103 

i 

4 

"               "    "    Holy  Cross,  20  &c. 

30 

295? 

464? 

789? 

7,650? 

t 

8 

"               "    "    Holy  Ghost4' 

6 

12 

18 

2? 

Xavierlan  Brothers 

82? 

82? 

1,875? 

Congregation  of  the  Most  Precious  Blood 

53 

60? 

300? 

413? 

3,640? 

i 

45 

Ladies  of  the  Sacred  Heart,83  &c. 

700? 

700? 

12.4U):' 

Sisters  of  St.  Joseph 

1,364? 

1,364? 

89.500? 

"    "   Notre  Darne™ 

1,775? 

1,775? 

69.50(1? 

\ 

"    "   Loretto 

494 

4!)4 

8,850? 

"    "   Holy  Names  of  Jesus  and  Mary21 

100? 

100? 

2,000 

"    "   St.  Ann" 

14 

]4 

873 

Poor  Handmaids  of  Jesus  Christ 

44? 

44? 

560? 

Sisters  of  the  Good  Shepherd" 

600? 

600? 

8,400? 

3d  Order  of  St.  Teresa 

250? 

250? 

Little  Sisters  of  the  Poor57 

166? 

166? 

Servants  ot  the  Immaculate  Heart  of  Mary 
Sisters  of  the  Humility  of  Mary 

815? 
100? 

815? 
100? 

10,700? 
1,500? 

"     "    St.  Mary 

60? 

60? 

650? 

Daughters  of  the  Cro«9 

80? 

80? 

800? 

Sisters  of  the  Holy  Child  Jesna 

58 

68 

492 

**     "    "  Incarnate  Word 

118? 

118? 

834? 

Oblate  Sisters  of  Providence 

15? 

15? 

50? 

bisters  of  the  Holy  Family 

25? 

25? 

170 

•*     "    Divine  Providence" 

80? 

80? 

1,000? 

"     "    Providence3* 

175? 

175? 

6,000? 

"     "    St.  Felix3" 

4? 

4? 

120 

"     "    St.  Agnes 

175? 

175? 

2,700? 

"     "    the  Perpetual  Adoration" 

22? 

22? 

850? 

"     "     "    Immaculate  Conception38 

15? 

15? 

800? 

"     "     "    Presentation33 

98? 

98? 

2,6W? 

Jesuits,  or  "Society  of  Jesus"3* 

445 

823? 

1,268? 

6,750? 

8 

135 

Oblates  of  St.  Charles3* 

giou*  orders  or  congregations                   J 

:! 

13S9-: 

3741? 

KU37? 

21,280? 

403.586? 

il 

>13? 

RELIGIOUS   ORDEES  AITD   CONGREGATIONS,    TJ.    S.      769 

Few  of  the  above  numbers  are  to  be  regarded  as  strictly  accurate ;  but  the 
imperfect  returns  forbid  any  nearer  approach  to  accuracy  at  present.  The 
Catholic  "World  for  June,  1874,  estimated  that  the  sisters  [=  female  religious] 
were  then  educating  nearly  300,000  girls  in  the  "thousands  of  free  schools, 

NOTES  ON  THE  TABLE,   p.    7G8. 

»  The  Benedictines  have 4  abbeys  and 4  mitred  abbots  (St.  Vincent's,  at  Beatty's  Station, 
Pa.,  Rt.  Rev.  B.  Wimmer,  abbot ;  St.  Louis  on  the  Lake,  at  St.  Joseph,  Stearns  Co.,  Minn., 
Rt.  Rev.  Alexius  Edelbrock,  abbot;  St.  Meinrad's  [of  Swiss  origin],  in  Spencer  Co.,  Ind., 
Rt.  Rev.  P.  Martin  Marty,  abbot;  St.  Benedict's,  at  Atchison,  Kan.,  Rt.  Rev.  Innocent 
Wolfe,  abbot  elect),  9  priories,  a  new  convent  in  Gaston  Co.,  N.  C.,  and  a  mission  near 
Savannah,  Ga. ;  20  or  more  convents  of  women  (1  of  colored  women,  at  Savannah),  9  hav- 
ing prioresses.  The  vicars  apostolic  of  Kansas  and  N.  Minnesota  are  Benedictines. 

8  The  Trappisls  are  a  congregation  of  the  Cistercian  order,  their  vicar  general  residing 
at  La  Trappe  in  France  and  being  subject  to  the  general  of  the  Cistercians  at  Rome.  The 
Cistercians  were  founded  at  Citeaux  (Latin  Cistercium)  in  France  in  1008  by  St.  Robert, 
who  followed  the  rule  of  St.  Benedict,  to  which  other  constitutions  were  afterwards  added. 
The  Tiappists  in  the  U.  S.  have  2  abbeys  and  2  mitred  abbots  (New  Melleray  abbey,  near 
Dubuque,  Iowa,  lit  Rev.  Ephrem  McDonald,  abbot ;  at  Gethsemane,  Ky ,  Rt.  Rev.  M.  Ben- 
edict, abbot).  The  former  has  now,  as  the  prior  courteously  informed  the  author,  CO  mem- 
bers (including  10  priests)  on  a  farm  of  2000  acres ;  the  latter  has  apparently  10  priests  and 
perhaps  30  other  members. 

3  20  Franciscan  priests  (occupying  12  churches),  4  lay-brothers,  and  10  students,  are  now 
reported  as  Conventuals.    These  have  the  2  convents  at  Syracuse  and  Utica  noted  on  p. 
298 ;  and  are  at  Hoboken  and  Trenton,  N.  J.,  Louisville,  Ky..  and  St.  Louis,  Mo.    At  West 
Paterson,  N.  J.,  is  a  convent  of  Franciscan  Recollects,  with  6  priests  and  5  brothers. 
Franciscan  sisters  (3d  order,  &c  )  have  25  hospitals  under  their  care. 

4  Abp.  Alemany  of  San  Francisco  is  a  Dominican. 

8  All  the  Carmelite  priests  in  the  U.  S.  are  reported  as  "calced"  (see  p.  302). 
8  Bp.  Galberry  of  Hartford  was  provincial  of  the  Augustiuian  monks  in  the  U.  S.  in  1875 
(see  p.  303). 

7  The  Servites  have  a  new  church  at  Chicago,  111.,  and  nuns  now  at  Menasha,  Wis. 

8  The  Alexian  Brothers  number  19  brothers,  8  novices,  4  postulants,  at  their  hospital  in 
Chicago ;  and  9  brothers,  5  novices,  2  postulants  (as  they  inform  the  author)  at  the  hospital 
in  St.  Louis. 

8  These  have  now  schools  and  a  chapel  at  Ogdensburg,  N.  Y.  They  number  104  religious 
and  33  novices  In  Canada  and  U.  8. 

10  Bps.  Ryan  of  Buffalo  and  Amat  of  Monterey  are  Lazarists. 

11  These  Gray  Nuns,  whose  mother-house  is  at  Montreal,  are  at  Salem  and  Lawrence, 
Mass.;  Toledo,  O.;  and  Fort  Totten,  Dacota  Ter.    They  number  28  houses  in  Canada  and 
U.  S.  and  290  persons.    See  p.  316. 

14  These  Gray  Nuns,  whose  mother-house  is  at  Ottawa,  Canada,  number  250,  with  4 
establishments  in  the  U.  S.  (Buffalo,  Medina,  Ogdensburg,  and  Plattsburg,  N.  Y.).  See 
pp.  317,  779. 

13  Founded  at  Paderborn,  in  Westphalia,  Germany,  by  Paulina  von  MalHnkrodt,  their 
superior  general ;  came  recently  to  U.  S. 

»4  Founded  in  Belgium  in  1809  by  Canon  P.  Trieste,  number  44(31  professed)  in  Montreal, 
where  they  direct  the  Reform  School  of  the  province  of  Quebec.  They  took  charge  of  the 
"House  of  the  Angel  Guardian,"  an  asylum  for  boys  in  Boston,  Mass.,  in  Feb.,  1874,  aa 
they  informed  the  author. 

16  Bp.  Gross  of  Savannah  is  a  Redemptorist 

»•  Under  these  are  included  5  "  Brothers  of  Our  Lady  "  and  a  school  of  520  pupils  at  Alle. 
gheny,  Pa. 

49 


770  APPENDIX. 

parish,  orphan,  and  industrial,"  and  50,000  to  60,000  more  in  "nearly  400 
academies  and  240  select  schools;"  and  the  same  for  Oct.,  1874,  made  the 
whole  number  of  these  girls  380,000.  These  statements  are  probably  exag- 
gerated; the  sisters  have  many  boys  in  their  schools;  but  the  3104  R.  C. 

1T  These  arc  the  "Brothers  of  the  Christian  Instruction  of  the  Sacred  Heart  of  Jesus  and 
Mary"  (see  pp.  321-22,  323). 

18  Newly  established  at  Water! owr.  N.  Y. 

19  New  in  this  country ;  apparently  in  Marion  Co.,  T£.y.  (where  their  St.  Mary's  college  is) 
and  in  Polish  churches  in  Chicago  and  Texas ;  but  information  was  refused  to  the  author. 

80  About  72  "  Marianitc  Sisters  of  the  Cross  "  in  N.  Y.  and  La.,  having  their  mother-house 
at  Le  Mans,  France,  arc  here  included.  See  pp.  322-3. 

21  "The  Congregation  of  the  Holy  Ghost  and  of  the  Immaculate  Heart  of  Mary"  was 
formed  in  1813  by  the  union  of  the  Cong'n  of  the  Holy  Ghost  (formed  in  1703)  and  that  of 
the  Sacred  Heart  of  Mary  (formed  in  1S41).  It  is  a  missionary  organization,  having  estab- 
lishments in  France  (its  superior  general  is  in  Paris),  Ireland,  on  the  coasts  of  Africa,  in 
the  E.  and  W.  Indies,  French  Guiana,  U.  S.,  &c.  Introduced  into  the  U.  S.  about  1872,  it 
is  established  at  Sharpsburg  and  Perrysville,  Pa.,  with  a  scholasticate  or  training-school 
for  missions  at  the  latter  place  (condensed  from  information  furnished  the  author  by  the 
superior). 

M  "Ladies  of  the  Sacred  Heart  of  Mary  "  (Vt.  and  O.),  "  Sisters  of  the  Sacred  Heart  of 
Mary"  (X.  Y.),  "Ladies  of  the  Sacred  Heart  of  Jesus"  (La.),  and  "  Sisters  of  the  Sacred 
Agonizing  Heart  of  Jesus"  (Texas),  are  all  included  here  with  "Ladies  of  the  Sacred 
Heart,"  whose  statistics  are  very  incomplete. 

«  In  the  U.  S.  are  3  different  congregations  of  Notre  Dame,  having  their  respective 
mother-houses  at  Montreal,  Cincinnati,  and  Milwaukee  (see  pp.  326  7).  The  Montreal  con- 
gregation (founded  there  in  1653)  reports  589  professed  sisters,  99  novices  and  postulants, 
5584  pupils  in  Montreal,  and  10483  pupils  and  CO  missions  outside  of  Montreal  in  the  Do- 
minion of  Canada  and  the  U.  S.  The  Cincinnati  congregation  (from  Namur,  Belgium)  re- 
ports no  numbers,  but  has  members  in  Mass.,  O.,  Cal.,  &c.,  and  probably  the  college  for 
young  ladies  at  Marysville,  Cal.  The  Milwaukee  congregation,  "School  Sisters  of  Notre 
Dame"  (founded  in  France  in  1597),  reports  90  religious,  109  novices,  and  70  postulants, 
with  100  mission-houses  and  880  sisters  in  U.  S.  and  Canada  teaching  36000  pupils. 

24  Report  324  professed  sisters,  33  novices,  28  postulants,  and  4776  pupils,  in  Canada  and 
U.  S.  (see  p.  328). 

25  Report  251  sisters,  42  novices,  and  3642  pupils  in  Canada  and  U.  S.  (see  p.  328). 
»«  Have  19  establishments  in  17  different  cities  of  the  U.  S.    See  pp.  328-9. 

M  Have  probably  1600  pour  and  aged  in  their  16  asylums  in  15  different  cities. 
as  in  Ohio  and  in  Texas.    See  p.  330. 

20  In  Michigan  and  especially  Indiana.    See  p.  831. 

8°  Recently  established  at  Polonia,  Wis.,  among  the  Poles. 

»i  "  The  Sisters  of  the  Perpetual  Adoration  of  the  Blessed  Sacrament "  are  recently  es- 
tablished in  La.  and  Mo. 

*a  Recently  established  among  the  Poles  in  Texas. 

ss  The  "Presentation  convents'1  in  California  (see  p.  332)  now  have  72  inmates,  and  re- 
port 1500  to  1600  pupils;  tho  N.  Y.  "Presentation  convent,"  of  Irish  origin,  founded  in 
1874,  now  numbering  17  inmates,  and  the  4  "  Sisters  of  the  Presentation  "  recently  estab- 
lished at  Glenn's  Falls,  N.  Y.,  have  together994  pupils ;  and  the  "  Sisters  of  the  Presenta- 
tion of  the  B.  V.  M. ,"  also  recently  established  near  Dubuque,  Iowa,  have  80  pupils.  These 
are  probably  3  distinct  communities  or  religious  congregations. 

»«  The  Society  seems  now  to  have  3  provinces  in  the  U.  S.  (Maryland,  with  establishments 
In  Mass.,  Pa.,  Md.,  D.  C.,  and  Va.;  Missouri,  embracing  Mo.,  111..  WH,  and  S.  W.  Ohio; 
Texas) ;  and  6  Missions  (N.  Y.  and  Canada ;  German  mission  with  houses  in  Western  N.  Y. 
and  Ohio ;  New  Orleans,  in  Ala.  and  La. ;  New  Mexico  and  Colorado ;  California  and  Indians 


RELIGIOUS  ORDERS  AND  CONGREGATION'S,    U.    S.       771 

schools  and  literary  institutions  in  the  TJ.  8.  (see  p.  765)  have  in  them  many 
male  religious  and  secular  teachers,  and  the  whole  number  of  pupils  in  them 
all  may  be  500,000  or  even  more.  It  is  certain  that  the  number  of  members 
of  most  of  the  R.  C.  religious  orders  and  congregations  in  the  U.  S.,  the  num- 
ber of  their  schools,  and  the  aggregate  number  of  their  scholars,  have  all  in- 
creased— some  of  them  rapidly  and  greatly — within  the  past  five  years ;  while 
their  zeal,  activity,  and  influence  have  not  been  perceptibly  abated. 

§  3.  Conflict  in  regard  to  Schools.  "  The  American  System  of 
Public  Instruction "  is  well  described  in  the  following  document,  drawn  up 
in  1872  by  Prof.  Daniel  C.  Oilman  of  Yale  College  (now  President  of  the 
Johns  Hopkins  University,  Baltimore,  Md.),  at  the  request  of  the  Japanese 
embassy,  and  indorsed  by  the  presidents  of  18  colleges  (Yale,  Harvard,  &c.), 
several  State  superintendents  of  public  instruction,  &c.  "I.  Education  Uni- 
versal. The  American  people  maintain  in  every  State  a  system  of  education 
which  begins  with  the  infant  or  primary  school  and  goes  on  to  the  grammar 
and  high  schools.  These  are  called  "Public  Schools,"  and  are  supported 
chiefly  by  voluntary  taxation,  but  partly  by  the  income  of  funds  derived  from 
the  sale  of  government  lands,  or  from  the  gifts  of  individuals.  II.  Public 

of  Rocky  Mts.).  The  statistics  forwarded  to  the  author  by  the  courtesy  of  the  provincial 
of  Maryland  April  6, 1877,  give  the  following  numbers :  "N.  Y.  and  Can.,  73  priests,  116 
scholastics,  119  brothers;  Mo.,  109  priests,  109  sch.,  98  br.;  Md.,  100  priests,  96  ech.,  94 
br.;  Cal.,  Oregon,  and  Montana,  65  priests,  21  sch.,  49  br.;  New  Mex.  and  Col.,  24  priests, 
0  sch.,  12  br.;  La.  and  Ala.,  44  priests,  51  sch.,  36  br.;  Texas,  8  priests,  2  sch.,  2  br."  Sub- 
stituting for  "N.  Y.  and  Canada"  these  statistics  of  the  N.  Y.  mission  forwarded  the  au- 
thor Mar.  24,  1877  from  its  superior  general  ("  la  this  portion  of  the  U.  S.  there  are  at 
present  60  priests,  88  scholastics,  and  58  coadjutors  or  lay-brothers,  in  all,  156  members  of 
the  Society  of  Jesus"),  adding  for  the  German  mission  (apparently  omitted  by  copyist's 
mistake)  35  priests,  1  sch.,  and  6  ?  (=•  2  +  "  several ")  brothers  reported  in  Buffalo  and 
Cleveland  dioceses  in  Sadliers'  Directory  for  1877,  we  obtain  445  priests,  318  sch.,  355?  bro- 
thers ;  and  if  to  these  1118  we  add  150  for  the  novices  (mostly  nnreported),  we  have  a  total  of 
probably  1208.  There  appear  to  be  4  novitiates,  adding  1  in  Ulster  Co.,  N.  Y.,  and  1  (ap- 
parently) in  New  Mexico,  to  the  2  on  p.  358.  "  Woodstock  College  "  (see  p.  358)  is  really  a 
theological  seminary ;  but  St.  Mary's  college  in  Potawatamie  Co.,  Kansas,  is  new.  The 
students  in  the  colleges  number,  as  the  provincial  informa  the  author,  "about  3200;"  to 
these  we  may  add  2000  boys  in  their  parochial  school  at  Chicago,  250  pupils  in  St.  Gall's 
school  at  Milwaukee,  and  perhaps  300  for  several  schools  not  reporting  numbers. — Sadliers' 
Catholic  Directory  for  1877  reports  29  Jesuit  priests  in  Canada.  Applctons'  American 
Cyclopedia  reported  1062  Jesuits  in  N.  Y.  and  Canada  in  1874;  the  similar  returns  now 
given  amount  to  about  1270,  showing  an  increase  of  about  208  in  2  or  3  years,  without 
taking  account  of  novices.  The  American  Cyclopedia  erave  the  number  of  Jesuits  in  the 
world  in  1873  aa  9266 ;  the  Catholic  World  for  Oct,  1872,  gave  their  number  in  the  world 
as  8809. 

»B  These,  founded  at  Milan  1570,  were  established  in  England  by  Rev.  (now  Cardinal)  n. 
E.  Manning  (see  p.  719).  According  to  the  American  Cyclopedia,  they  have  in  London 
(1874?)  5  houses  and  4  city  missions ;  and  at  St.  Charles  College,  Bayswater,  attached  to  the 
London  Oblates,  but  distinct  in  idea  and  institution,  is  "  St.  Joseph's  Society  of  the  Sacred 
Heart  for  Foreign  Missions'"  with  a  central  house  at  Mix  Hill  near  London,  charged  by 
Pius  IX  with  the  spiritual  care  of  the  American  freedmen,  and  having  3  missions  to  the 
blacks  in  U.  S.  (at  Baltimore,  Charleston,  and  Louisville),  Bp.  Vaughan  of  Salford,  Eng., 
being  their  superior  general. 


772  APPE1STDIX. 

Schools  have  been  tried  for  250  years.  Their  estimate  of  the  value  of  education 
is  based  upon  an  experience  of  nearly  two  centuries  and  a  half,  from  the 
earliest  settlement  of  New  England,  when  public  schools,  high  schools,  and 
colleges  were  established  in  a  region  which  was  then  almost  a  wilderness. 
The  general  principles  then  recognized  are  still  approved  in  the  older  portions 
of  the  country,  and  are  adopted  in  every  new  State  and  Territory  which  enters 
the  Union.  III.  The  well  known  advantages  of  Education.  It  is  universally 
conceded  that  a  good  system  of  education  fosters  virtue,  truth,  submission  to 
authority,  enterprise  and  thrift,  and  thereby  promotes  national  prosperity  and 
power ;  on  the  other  hand,  that  ignorance  tends  to  laziness,  poverty,  vice, 
crime,  riot,  and  consequently  to  national  weakness. .  IV.  State  action  indis- 
pensable. Universal  education  can  not  be  secured  without  aid  from  the  pub- 
lic authorities ;  or  in  other  words  the  State,  for  its  own  protection  and  prog- 
ress, should  see  that  public  schools  are  established  in  which  at  least  the  rudi- 
ments of  an  education  may  be  acquired  by  every  boy  and  girl.  V.  The  Schools 
are  free,  are  open  to  all,  and  give  moral  not  sectarian1  lessons.  The  schools 
thus  carried  on  by  the  public,  for  the  public,  are  (a)  free  from  charges  of  tui- 
tion ;  (5)  they  are  open  to  children  from  all  classes  in  society ;  (c)  no  attempt 
is  authorized  to  teach  in  them  the  peculiar  doctrines  of  any  religious  body, 
though  the  Bible  is  generally  read  in  the  schools,  and  (<f)  the  universal  virtues, 
truth,  obedience,  industry,  reverence,  patriotism  and  unselfishness,  are  con- 
stantly inculcated.  VI.  Private  Schools  allowed  and  protected  by  law.  While 
Public  Schools  are  established  everywhere,  the  government  allows  the  largest 
liberty  to  Private  Schools.  Individuals,  societies,  and  churches  are  free  to 
open  schools  and  receive  freely  any  who  will  come  to  them,  and  in  the  exercise 
of  this  right  they  are  assured  of  the  most  sacred  protection  of  the  laws.  VII. 
Special  Schools  for  special  cases.  Special  schools  for  special  cases  are  often 
provided,  particularly  in  the  large  towns ;  for  example,  Evening  Schools  for 
those  who  are  at  work  by  day ;  Truant  Schools  for  unruly  and  irregular  chil- 
dren ;  Normal  Schools  for  training  the  local  teachers ;  High  Schools  for  ad- 
vanced instructions ;  Drawing  Schools  for  mechanics,  and  Industrial  Schools 
for  teaching  the  elements  of  useful  trades.  VIII.  Local  responsibility  under 
State  supervision.  In  school  matters,  as  in  other  public  business,  the  respon- 
sibilities are  distributed  and  are  brought  as  much  as  possible  to  the  people. 
The  federal  government  being  a  Union  of  many  States,  leaves  to  them  the 
control  of  public  instruction.  The  several  States  mark  out,  each  for  itself, 
the  general  principles  to  be  followed,  and  exercise  a  general  supervision  over 
the  workings  of  the  system ;  subordinate  districts  or  towns  determine  and 
carry  out  the  details  of  the  system.  IX.  Universities  and  Colleges  essential. 
Institutions  of  the  highest  class,  such  as  Universities,  Colleges,  Schools  of 

1  The  German  system  gives  religious  instructions  by  teachers  of  the  different  religious 
denominations  at  appointed  hours,  parents  being  allowed  to  determine  under  which  their 
children  shall  be  placed,  or  to  secure  their  exemption  from  such  Instruction  (see  p.  782). 
The  Irish  plan  presents  a  system  of  religious  instruction  which  embraces  only  the  com- 
mon principles,  and  omits  the  distinctive  features  of  Protestantism  and  Roman  Catholi- 
cism (eee  p.  787,  &c.). 


COIfPLICT  IX  REGARD  TO  SCHOOLS,   IT.   S.  773 

Science,  &c.,  are  in  a  few  of  the  States  maintained  at  the  public  expense ;  in 
most  they  are  supported  by  endowments  under  the  direction  of  private  cor- 
porations, which  are  exempted  from  taxation.  Consequently,  where  tuition 
is  charged  the  rate  is  always  low.  They  are  regarded  as  essential  to  the  wel- 
fare of  the  land,  and  are  everywhere  protected  and  encouraged  by  favorable 
laws  and  charters." 

The  R.  C.  view  is  thus  given  in  the  Catholic  World  for  January,  1872 : 
"...  Let  us  now  sum  up  in  brief  our  objections  to  the  further  continuance 
of  the  present  public-school  system :  I.  All  education  should  be  based  and 
conducted  on  true  religious  principles.  II.  The  State  has  no  right  to  teach 
religion  in  its  schools.  III.  State  or  public  schools  without  religion  are  god- 
less. IV.  As  such,  they  are  incapable  of  forming  the  character  of  our  chil- 
dren, or  teaching  them  morality  according  to  the  Christian  principle.  V.  In 
endeavoring  to  avoid  what  is  called  sectarianism,  they  defeat  the  ends  of  even 
mere  secular  education. — Xow,  it  may  be  asked,  what  remedy  do  we  propose 
for  the  evils  which  our  public-school  system  has  already  produced  ?  What 
substitute  are  we  prepared  to  offsr  that  will  both  satisfy  the  demands  of  re- 
ligion and  the  requirements  of  the  State  ?  We  answer,  by  the  establishment 
of  denominational  schools  for  Catholics,  wherever  practicable,  under  the 
supervision  of  the  proper  ecclesiastical  authorities,  and  likewise  for  such  of 
the  sects  as  do  not  approve  of  mixed  schools.  How  are  these  schools  to  be 
sustained  ?  In  either  of  two  ways.  If  the  State  will  insist  on  levying  a  gen- 
eral school  tax,  let  it  be  divided  pro  rata,  according  to  the  number  of  pupils 
taught  in  each  school :  let  the  denominational  schools  have  their  proper  pro- 
portion, and  the  mixed  or  non-religious  schools  theirs.  The  amount  thus  ap- 
portioned to  the  Catholic  schools  might  be  deposited  with  a  board  or  other 
executive  body,  to  be  composed  in  whole  or  in  part  of  clerics  and  laymen,  and, 
if  necessary,  let  the  State  appoint  proper  officials  to  see  that  accurate  returns 
of  attendance  are  made.  The  other  way,  which  to  our  mind  is  much  prefer- 
able, would  be  to  abolish  altogether  the  school  tax,  and  throw  upon  the  parents 
of  all  denominations  or  of  no  denomination  the  responsibility  of  educating 
their  own  children." 

The  same  magazine  for  April,  1873,  speaks  thus :  "...  The  Catholic  view 
was  so  admirably  expressed  by  the  late  Bishop  Fitzpatrick,  of  Boston,  in  his 
letter  on  the  Eliot  School  difficulty  (see  p.  600),  that  we  must  give  it  to  our 
readers :  '  I.  Catholics  can  not,  under  any  circumstances,  acknowledge,  re- 
ceive, and  use,  as  a  complete  collection  and  faithful  version  of  the  inspired 
books  which  compose  the  written  Word  of  God,  the  English  Protestant  trans- 
lation of  the  Bible.  Still  less  can  they  so  acknowledge,  accept,  or  use  it,  when 
its  enforcement  as  such  is  coupled  expressly  with  the  rejection  of  that  version 
which  their  own  Church  approves  and  adopts  as  being  correct  and  authentic ; 
and  yet  this  is  required  of  them  by  law.  The  law,  as  administered,  holds 
forth  the  Protestant  version  to  the  Catholic  child,  and  says,  '  Receive  this  as 
the  Bible.'  The  Catholic  child  answers,  'I  can  not  so  receive  it.'  The  law 
as  administered,  says  you  must,  or  else  you  must  be  scourged  and  finally  ban- 


774  APPENDIX. 

ished  from  the  school.  II.  The  acceptance  and  recital  of  the  Decalogue,  un- 
der the  form  and  words  in  which  Protestants  clothe  it,  is  offensive  to  the  con- 
science and  belief  of  Catholics,  inasmuch  as  that  form  and  those  words  are 
viewed  by  them,  and  have  not  unfrequently  been  used  by  their  adversaries, 
as  a  means  of  attack  upon  certain  tenets  and  practices  which,  under  the  teach- 
ings of  the  Church,  they  hold  as  true  and  sacred.  III.  The  chanting  of  the 
Lord's  Prayer,  of  psalms,  of  hymns  addressed  to  God,  performed  by  many 
persons  in  unison,  being  neither  a  scholastic  exercise  nor  a  recreation,  can  only 
be  regarded  as  an  act  of  public  worship — indeed,  it  is  professedly  intended  as 
such  in  the  regulations  which  govern  our  public  schools.  It  would  seem  that 
the  principles  which  guide  Protestants  and  Catholics,  in  relation  to  commu- 
nion in  public  worship,  are  widely  different.  Protestants,  however  diverse 
may  be  their  religious  opinions — Trinitarians,  who  assert  that  Jesus  Christ  is 
true  God,  and  Unitarians,  who  deny  that  he  is  true  God — find  no  difficulty  to 
offer  in  brotherhood  a  blended  and  apparently  harmonious  worship,  and  in  so 
doing  they  give  and  receive  mutual  satisfaction,  mutual  edification.  The 
Catholic  cannot  act  in  this  manner.  He  can  not  present  himself  before  the 
Divine  presence  in  what  would  be  for  him  a  merely  simulated  union  of  prayer 
and  adoration.  His  church  expressly  forbids  him  to  do  so.  She  considers 
indifference  in  matters  of  religion,  indifference  as  to  the  distinction  of  positive 
doctrines  in  faith,  as  a  great  evil  which  promiscuous  worship  would  tend  to 
spread  more  widely  and  increase.  Hence  the  prohibition  of  such  worship ; 
and  the  Catholic  can  not  join  in  it  without  doing  violence  to  his  sense  of  re- 
ligious duty.' " 

The  Syllabus  of  Errors  condemned  by  Pope.  Pius  IX  specifies  the  following 
errors  respecting  public  schools  and  education : 

"45.  The  whole  direction  of  public  schools,  in  which  the  youth  of  any 
Christian  State  are  instructed,  episcopal  seminaries  only  being  to  some  extent 
excepted,  may  and  should  be  assigned  to  the  civil  authority,  and  indeed  so 
assigned  that  no  other  authority  whatsoever  may  have  any  recognized  right 
of  interfering  in  the  discipline  of  the  schools,  in  the  direction  of  the  studies, 
in  the  conferring  of  the  degrees,  in  the  choice  or  approval  of  the  teachers." 

"  47.  The  best  system  of  civil  society  demands  that  popular  schools,  which 
are  open  to  all  children  of  every  class  of  society,  and  public  institutes  gener- 
ally, which  are  designed  for  instruction  in  letters  and  the  more  difficult  studies 
and  for  conducting  the  education  of  youth,  be  freed  from  all  authority,  direc- 
tion, and  interference  of  the  Church,  and  be  subjected  to  the  full  sway  of  the 
civil  and  political  authority  in  accordance  with  the  sentiments  of  the  rulers 
and  in  conformity  with  the  prevalent  opinions  of  the  age." 

"48.  That  system  of  instructing  youth,  which  is  separated  from  the  Cath- 
olic faith  and  from  the  power  of  the  Church  and  which  has  regard  only,  or  at 
least  primarily,  to  the  knowledge  of  merely  natural  things  and  the  ends  of 
social  life  on  earth,  may  be  approved  by  Catholic  men." 

An  address  from  the  Roman  Congregation  of  the  Propaganda  (see  pp.  199, 
888),  translated  and  published  in  the  St.  Louis  Globe-Democrat  of  March  29, 


CONFLICT  IX  REGARD  TO  SCHOOLS,    U.    8.  775 

1877,  and  in  the  N.  Y.  Times  of  April  9,  1877,  fixes  authoritatively  the  R.  C. 
law  on  the  public  schools  of  the  U.  S.  and  the  relation  of  the  li.  C.  church  to 
them.  It  declares  the  public  school  system  "full  of  danger  and  very  much 
opposed  to  Catholic  interests,"  because  [1]  "it  excludes  all  religious  teach- 
ing;" [2]  "  teachers  are  employed  indiscriminately  from  every  sect,  and  .  .  . 
[are]  free  ...  to  infuse  errors  and  the  seed  of  vice  into  the  tender  minds ;" 
[3]  "in  these  schools,  or  at  least  in  many  of  them,  the  youth  of  both  sexes  are 
gathered  in  the  same  class-room  for  lessons,  and  are  compelled  to  sit  upon  the 
same  bench,  the  boys  next  to  the  girls."  It  thus  quotes  and  applies  the  words 
of  the  Pope  to  the  abp.  of  Freyburg,  July  14,  18G4 : 

"  'Certainly  if  this  most  pernicious  design  of  driving  the  authority  of  the 
Church  from  the  schools  should  be  formed  or  should  be  in  process  of  execu- 
tion in  any  places  or  countries  whatsoever,  and  the  young  should  be  unhappily 
exposed  to  injury  of  their  faith,  the  Church  not  only  ought,  with  persevering 
zeal,  to  use  every  endeavor,  sparing  no  pains,  so  that  the  young  should  have 
the  necessary  Christian  education  and  instruction,  but  also  would  be  forced  to 
admonish  all  the  faithful  that  schools  of  this  kind,  opposed  to  the  Church,  can 
not  in  conscience  be  frequented.' 

"  These  words  being  founded  on  natural  and  divine  law,  lay  down  a  gen- 
eral principle,  have  a  general  force,  and  pertain  to  all  those  regions  where  this 
most  pernicious  system  of  educating  youth  has  unhappily  been  introduced. 

"  It  behooveth  the  Bishops  then,  by  every  power  and  work  to  preserve  the 
flock  committed  to  their  care  from  every  danger  from  the  public  schools.  But 
all  agree  that  nothing  is  so  necessary  for  this  as  that  Catholics  should  have  in 
every  place  their  own  schools,  which  should  not  be  inferior  to  the  public 
schools.  Provision  should  be  made  with  all  care  for  building  Catholic  schools, 
where  they  are  wanting,  or  for  enlarging  and  more  perfectly  providing  and 
furnishing  them,  so  that  they  may  equal  the  public  schools  in  instruction  and 
management.  And  for  carrying  out  so  holy  and  so  necessary  a  purpose,  the 
members  of  religious  congregations,  either  men  or  women,  may,  if  it  seems 
fit  to  the  Bishops,  be  employed  with  benefit,  and  that  the  expenses  necessary 
for  so  great  a  work  may  be  supplied  by  the  faithful,  it  is  very  necessary  when 
opportunity  offers,  both  in  sermons  and  in  private  conversation,  to  remind 
them  that  they  will  be  grievously  derelict  in  their  duty  if  they  do  not  provide 
Catholic  schools  by  every  effort  and  outlay. 

"Especially  those  Catholics  who  excel  in  wealth  and  influence  among  the 
people,  and  who  are  members  of  legislative  bodies,  are  to  be  admonished  of 
this.  And  in  truth,  in  these  countries  no  civil  law  hinders  Catholics  from  in- 
structing, when  it  shall  seem  proper  to  them,  their  children  into  all  knowledge 
and  piety  in  their  own  schools.  Catholics,  therefore,  have  it  in  their  power 
easily  to  avert  the  detriment  which  the  system  of  public  schools  threatens  to 
the  Catholic  religion. 

"  But  let  all  be  persuaded  that  it  is  of  the  utmost  importance,  not  only  to 
individual  citizens  and  families,  but  to  the  flourishing  American  nation  itself, 
(which  has  given  so  great  hopes  of  itself  to  the  Church,)  that  religion  and 
piety  should  not  be  expelled  from  your  schools. 


776  APPEITDIX. 

"  However,  the  Sacred  Congregation  is  not  ignorant  that  sometimes  circum- 
stances are  such  that  Catholic  parents  may  in  conscience  send  their  children 
to  the  public  schools.  But  they  can  not  do  so  unless  they  have  a  sufficient 
reason  for  it.  Whether  such  reason  is  sufficient  in  any  particular  case  or  not 
is  to  be  left  to  the  conscience  and  judgment  of  the  Bishop ;  and  from  what 
has  been  said,  that  sufficient  reason  will  commonly  exist  when  there  is  no 
Catholic  school  at  hand,  or  when  that  which  offers  is  not  sufficiently  suited 
for  educating  the  young  properly  and  suitably  to  their  condition.  But  that 
these  public  schools  may  be  frequented  without  sin,  it  is  necessary  that  the 
danger  of  perversion  (which  is  always  more  or  less  connected  with  their  sys- 
tem) should  be  changed  from  proximate  to  remote.  Therefore,  it  is  first  to 
be  ascertained  whether  in  the  schools,  concerning  attendance  at  which  there 
is  question,  the  danger  of  perversion  is  such  that  it  clearly  can  not  be  made  re- 
mote, as,  whether  sometimes  things  are  done  or  taught  there  contrary  to  Cath- 
olic doctrine  and  good  morals,  and  which  can  not  be  heard  or  done  without 
detriment  to  the  soul.  For  such  danger,  as  is  self-evident,  is  to  be  avoided, 
no  matter  at  what  cost — even  that  of  life. 

"Moreover,  that  the  young  may  without  sin  be  permitted  to  attend  the 
public  schools  they  should  duly  and  diligently  receive,  at  least,  the  necessary 
Christian  education  and  instruction  outside  the  time  of  school. 

"Wherefore,  let  Pastors  and  missionaries,  mindful  of  what  the  Council  of 
Baltimore  most  providently  determined  about  this  matter  [see  pp.  588-9], 
diligently  attend  to  catechism  classes,  and  especially  exert  themselves  in  ex- 
plaining those  truths  of  faith  and  morals  which  are  more  attacked  by  heretics 
and  unbelievers.  Let  them  endeavor  with  great  care,  one  while  by  the  fre- 
quent use  of  the  sacraments,  one  while  by  devotion  to  the  Blessed  Virgin,  to 
strengthen  the  young  exposed  to  so  many  dangers,  and  let  them  stimulate  them 
over  and  over  to  hold  firmly  to  their  religion.  But  the  parents  themselves, 
and  those  who  hold  their  place,  should  watch  with  solicitude  over  their  chil- 
dren, and  either  themselves,  or  if  they  be  not  able,  others  for  them,  should 
interrogate  the  children  concerning  the  lessons  heard ;  they  should  examine 
their  books,  and  if  they  perceive  anything  hurtful  therein  they  should  supply 
antidotes ;  and  they  should  wholly  keep  them  away  from  and  prohibit  them 
the  intercourse  and  association  with  those  fellow-pupils  from  whom  danger  to 
faith  and  morals  might  threaten,  or  whose  morals  might  be  corrupt.' 

"  But  whatsoever  parents  neglect  to  give  this  necessary  Christian  instruction 
and  education,  or  allow  them  to  frequent  schools  in  which  the  ruin  of  their 
souls  can  not  be  avoided ;  or,  in  fine,  although  there  be  a  suitable  Catholic 
school,  properly  provided  and  arranged,  in  the  same  place,  or  although  they 
may  be  able  to  educate  their  children  in  a  Catholic  manner  in  another  place, 
nevertheless  send  them  to  the  public  schools  without  a  sufficient  reason,  and 
without  taking  the  precautions  by  which  the  danger  of  perversion  Avill  be 
changed  from  proximate  to  remote — such  parents,  if  they  be  contumacious, 
can  not  be  absolved  in  the  sacrament  of  penance,  as  is  manifest  from  the  Cath- 
olic doctrine  of  morals." 


COXFLICT  IX  EEGAED  TO   SCHOOLS,    TJ.    S.  777 

The  views  and  schemes  of  the  Roman  Catholic  church  in  respect  to  popular 
education  involve  these  3  leading  principles : 

I.  The  R.  G.  church  claims  exclusive  control  of  the  education  of  all  R.  C. 
cJdldren.  All  children,  whose  parents,  one  or  both,  are  or  have  been  Roman 
Catholics,  or  who  have  themselves  been  baptized  by  a  R.  C.  priest  or  lay-per- 
son,1 are  regarded  by  the  authorities  of  that  church  as  R.  C.  children.  The 
R.  C.  church  would,  if  possible,  keep  its  children  separate  from  all  others  by 
its  parochial  schools  ;  its  authorities  would  rather  destroy  the  public-school 
system2  than  have  R.  C.  children  attend  a  school  with  religious  exercises  in 
which  Protestants  can  unite  or  a  school  without  any  religious  exercises  or  in- 
struction ;  they  have  less  dread  of  perpetuating  the  divisions,  alienations,  ani- 
mosities, and  bitter  strifes  of  the  past  and  of  the  present,  than  they  have  of 
the  decrease  of  their  priestly  power  and  of  the  prevalence  of  what  they  call 
heresy.  The  American  public-school  system  seeks  the  welfare  of  the  whole 
people  ;  it  would  educate  together  the  rich  and  the  poor,  the  black  and  the 
white,  Protestants  and  Roman  Catholics  and  Jews,  New  Englanders  and  Ger- 
mans, Northerners  and  Southerners,  Irish  and  French,  English  and  Scotch, 
Scandinavians  and  Chinese,  all  of  every  condition  and  race  and  religion;  it 
would  acquaint  them  with  one  another,  remove  their  prejudices,  and  fit  them 
for  intelligent  and  harmonious  participation  in  the  privileges  and  duties  of 
American  citizens ;  it  would  prepare  the  way  for  Christian  freedom  and  Chris- 
tian fellowship.  Many  R.  C.  laymen  approve  and  even  firmly  support  our 
unsectarian  free-school  system ;  but  though  they  might,  if  united  and  resolute, 
maintain  their  children's  right  to  attend  the  public  schools,  and  make  it  im- 
possible to  carry  out  the  church-laws  on  this  subject,  they  have  no  voice  in 
the  government  of  the  R.  C.  church,  and  n»  direct  influence  in  controlling  its 
course.  The  position  of  the  R.  C.  church  as  an  organized  body  is  determined 
by  its  laws  and  its  hierarchy.  Its  authorities  and  its  organs  repudiate  and  op- 
pose all  education  for  Roman  Catholic  children  which  is  not  "given  by  or 
under  the  direction  and  control  of  the  Catholic  church."  (See  Chap.  XXTV, 
pp.  588-93,  &c.) 

II.  The  R.  C.  church  authorities,  and  their  leaders  in  general,  demand  for 
their  own  sectarian  schools  a  share  of  the  public  money.  R.  C.  schools  must  be 
distinctively  and  exclusively  sectarian.  Certainly,  R.  C.  worship,  and  no  other, 

I  The  claim  to  all  baptized  persons  (heretics,  &c.)  seems  to  be  partially  held  in  abeyance 
(see  pp.  648,  720). 

II  Abp.  Purcell,  in  the  Catholic  Telegraph  of  Aug.  10, 1876,  published  a  "Declaration  to 
the  People  of  the  United  States,"  which  declared,  "The  Catholic  bishops  and  clergy  have 
no  intention  whatever  to  interfere  with  your  public-school  system;1'  pleaded  for  "the 
right  [which  no  one  denies  them]  of  having  schools  of  our  own,  from  which  religion  shall 
not  be  excluded;"  affirmed  their  disposition  to  waive  their  just  claim  "  to  exemption  from 
taxation  for  the  support  of  other  schools,  or  to  a  share  of  the  public-school  fund  in  propor- 
tion to  the  number  of  pupils  in  their  schools;"  and  asserted,  "All  we  ask  is  to  be  let 
alone  in  following  the  dictates  of  our  own  conscience."    Abp.  Purcell's  "Declaration" 
may  be  regarded  as  a  temporary  modification  of  other  R.  C.  claims,  or  an  exercise  of  his 
private  judgment;  but  it  defends  their  right  to  R.  C.  schools  for  R.  C.  children,  and  must 
be  subordinated  in  other  respects  to  higher  authority  (see  pp.  588,  77-M5,  &c.). 


778  APPENDIX. 

is  there  maintained  ;  no  infraction  of  a  law  or  regulation  of  the  R.  C.  church 
would  there  be  permitted ;  every  such  school  must  be  subject  to  the  visitation 
and  influence  of  the  R.  C.  priest,  and  must  have  its  religious  exercises  and  its 
recitation  of  the  catechism,  either  in  the  proper  school-hours  or  outside  of  these ; 
it  must  tend  and  aim  to  keep  Roman  Catholics  in  their  own  church  and,  so 
far  as  may  be,  to  bring  heretics  to  submit  to  that  church,  or  it  must  sooner  or 
later  fall  under  ecclesiastical  condemnation.  But  no  appropriation  of  public 
money  to  such  an  institution  can  be  made,  and  no  aid  can  be  granted  to  it  by 
the  State,  without  directly  or  indirectly  involving  an  official  support  of  the 
R.  C.  church,  and  consequently  a  union  of  Church  and  State. — But  public 
money  lias  been  sought  and  obtained  for  these  sectarian  schools  (see  pp.  591-5, 
601-5).  Thus,  it  was  reported  in  1872  that  at  Loretto,  Cambria  Co.,  Pa., 
originally  settled  by  Roman  Catholics,  the  R.  C.  catechism  was  then  regular- 
ly taught  in  the  public  school,  this  school  thus  continuing  to  be  (as  before)  a 
R.  C.  school,  and  Protestants  being  told  that  if  they  did  not  like  it  they  might 
keep  their  children  at  home ;  though  the  Roman  Catholics  at  Ebensburg  in 
the  same  county,  where  the  English  Bible  was  read  in  the  public  school, 
fiercely  opposed  this  reading  as  sectarian  teaching.  At  East  St.  Louis,  111. ,  the 
School  Board  bought  for  $9000  an  old  R.  C.  building,  which,  when  new,  cost 
about  $4000 ;  liired  for  $1200  a  year  the  basement  of  the  new  R.  C.  church ; 
established  public  schools  in  each  place,  that  in  the  basement  of  the  church 
being  composed  mostly  of  R.  C.  children,  taught  by  R.  C.  teachers,  led  daily 
in  procession  to  R.  C.  worship,  supported  by  the  payment  of  public  money 
for  both  rent  and  teachers,  and  apparently  reported  in  Sadliers'  Directory  for 
1876  and  1877  (and  previously)  as  one  of  their  two  parochial  schools  in  that 
place.  The  Protestants  at  St.  Cloud,  Minn.,  about  the  beginning  of  1876, 
complained  to  the  State  superintendent  of  schools  that  the  superintendent  of 
public  schools  at  St.  Cloud,  a  Roman  Catholic,  had  introduced  a  R.  C.  read- 
ing book  (containing  prayers  to  the  virgin  Mary,  &c.)  into  the  schools  under 
his  charge,  though  the  State  constitution  expressly  forbids  sectarian  teaching 
in  public  schools,  and  allowed  the  Protestant  children  to  be  sent  home  at 
an  earlier  hour  two  days  in  the  week,  while  the  R.  C.  priest  instructed  the 
R.  C.  children  in  the  catechism.  Bp.  Persico,  R.  C.  bp.  of  Savannah  1870-2, 
obtained  for  R.  C.  schools  in  that  city  a  share  of  the  public  money  from  the 
Board  of  Education.  In  the  early  part  of  1875  the  Roman  Catholics  in  New 
York  city  and  in  Buffalo,  N.  Y.,  and,  at  the  end  of  1875,  in  Jersey  City,  N. 
J.,  formally  proposed  to  the  public-school  authorities  that  the  latter  should 
take  under  their  charge  the  R.  C.  parochial  schools,  appoint  for  them  R.  C. 
teachers,  &c.  Bp.  Gilmour  had  done  likewise  in  Cleveland,  O. ,  as  early  as 
1873.  The  same  proposal  has  been  made  elsewhere.  The  plan  is  thus  set 
forth  by  Bp.  McQuaid  of  Rochester,  N.  Y.,  a  leader  in  this  work:  "Our 
object  is  to  gather  in  the  children,  in  large  cities,  whose  parents  are,  many  of 
them,  too  ignorant,  or  lack  time  to  give  them  proper  instruction.  The  State 
can  not  reach  all  these  children,  but  we  can,  and  we  do  not  ask  the  State  to 
pay  for  the  religious  influences  we  throw  around  these  children,  but  simply  for 


COKTLICT  r*  REGARD  TO  SCHOOLS,    T7.    S.  779 

the  secular  teaching  they  receive.  We  erect  the  buildings,  provide  the  teachers, 
who  shall,  however,  be  subject  to  the  examinations  required  by  the  State,  and 
then,  for  a  nominal  rental,  we  allow  the  State  full  control  of  these  schools  dur- 
ing the  ordinary  school  hours,  in  which  time  only  secular  instruction  shall  be 
given.  Before  and  after  such  hours  we  propose  to  give  the  pupils  such  relig- 
ious teaching  as  we  deem  essential  in  the  education  of  youth.  The  plan  is 
already  in  practical  operation  in  Corning,  Elmira,  and  Lima,1  and  by  the  co- 
operation of  republicans,  and  still  more  markedly  in  the  schools  of  the  Chil- 
dren's Aid  Society  in  New  York "  (see  pp.  601-5,  607-9).  Assuredly  R.  C. 
church-authorities  and  leaders  have  demanded  and  obtained  for  R.  C.  schools 
a  share  of  the  public  money,  and  will  demand  and  obtain  this  share  whenever 
it  is  possible  and  expedient. 

III.  The  B.  C.  church  uses  'political  and  otlier  influences  for  the  accom- 
plisJiment  of  its  educational  schemes.  It  is  notorious  that  R.  C.  bishops  and 
priests  have  often  instructed  their  flocks  how  to  vote  at  elections,  favored  or 
opposed  men  and  measures  in  view  of  the  interests  of  the  R.  C.  church  in  the 
case  (see  pp.  585-6,  595-6,  601,  752,  762, 764,  &c.),  and  "advised"  or  "aided" 
politicians  in  respect  to  educational  and  other  public  matters.  Thus  it  was 
currently  reported  that  R.  C.  influences  defeated  the  proposed  constitution  of 
Ohio  in  Aug.,  1874,  on  account  of  its  provisions  for  public  schools;  dictated 
the  "Geghan  law"  of  1875  (see  p.  788) ;  obtained  in  N.  T.  the  "Gray  Nuns 
law"  of  May  15, 1875 ;2  secured  the  indefinite  postponement,  in  the  Ct.  house 
of  representatives  July  22,  1875  (by  a  vote  of  111  democrats  against  94  repub- 
licans and  4  democrats),  of  a  proposed  amendment  to  the  constitution  pro- 
hibiting aid  from  the  public  funds  to  sectarian  schools ;  effected  the  displace- 
ment, in  great  measure,  of  Protestant  teachers  by  Roman  Catholics3  in  the 
public  schools  of  Detroit  and  Chicago,  &c.  The  New  Jersey  constitutional 

1  Also  at  Ponghkeepsie  and  Albion,  all  in  N.  Y.  state.  The  claim  is  made  (as  in  a  re- 
port Sept.  14, 1873,  to  the  N.  Y.  City  Board  of  Education^  that  such  schools  are  not  "  re- 
ligions or  denominational  within  the  meaning  of  the  statute,"  because  the  instruction  in 
the  regular  school-hours,  gay  9  A.  M.  to  3  P.  M.,  is  non-sectarian ;  but  they  certainly  are 
managed  in  the  interest  and  for  the  benefit  of  the  R.  C.  church,  controlled  by  the  authori- 
ties of  this  church,  and  taught  its  doctrines ;  and  they  would  be  denounced  and  broken 
np  by  those  authorities,  if  they  were  not  substantially  doing  the  work  of  R.  C.  parochial 
schools,  while  they  have  the  special  and  weighty  recommendation  of  being  supported  by 
the  public. 

a  This  law  authorized  "  the  Sisterhood  of  Gray  Nuns  in  the  State  of  N.  Y."  "  to  grant 
diplomas  and  honorary  testimonials,  in  such  form  and  under  such  regulations  as  its  Board 
of  Trustees  may  determine,  to  any  person  who  shall  have  or  may  hereafter  be  graduated  at 
any  Seminary  of  learning  of  said  corporation  located  within  this  State ;  and  any  such 
graduate  to  whom  a  diploma  may  be  awarded,  may  file  such  diploma,  or  a  duplicate  there- 
of, in  the  Department  of  Public  Instruction,  and  the  Superintendent  of  Public  Instruction 
may  thereupon,  in  his  discretion,  issue  a  certificate  to  the  effect  that  such  graduate  is  a 
qualified  teacher  of  the  Common  Schools  of  this  State."  This  law,  conferring  privileges 
whieh  no  Protestant  school  had  or  could  obtain,  was  repealed  early  in  1876. 

*  The  reputed  intrigues  of  Mrs.  Sullivan  (a  Roman  Catholic)  in  the  appointment  of  school 
officers  and  teachers  in  Chicago  led  to  the  shooting  of  Francis  Hanford  (a  Protestant  who 
opposed  them)  by  her  husband,  Alexander  Sullivan,  Aug.  14, 1876. 


780  APPENDIX.  -     i 

amendments  prohibiting  sectarian  appropriations  and  guaranteeing  free  public 
schools,  which  were  adopted  by  the  people  Sept.  7,  1875,  were  strenuously 
opposed  by  addresses  from  R.  C.  pulpits,  by  ballots  distributed  in  R.  C. 
churches,  by  circulars  and  other  modes  of  inculcating  the  views  of  the  R.  C. 
ecclesiastics  respecting  them.  The  "  Acts  and  Decrees  of  the  2d  Plenary 
Council  of  Baltimore  "  (see  p.  588)  and  the  more  recent  address  of  the  Propa- 
ganda (see  pp.  774-6),  inculcate  obtaining  the  assistance  of  those  who  are  in 
authority.  The  Lenten  pastoral  for  1873  of  Bp.  Gilmour  of  Cleveland  in- 
structed his  flock  that  no  candidate  for  office  should  receive  their  votes  with- 
out first  pledging  himself  to  support  the  division  of  the  school  funds,  and 
authorized  confessors  to  refuse  the  sacraments  to  those  parents  who  contempt- 
uously or  without  sufficient  reason  refuse  to  send  their  children  to  a  R.  C. 
school. — Bp.  Baltesof  Alton,  according  to  the  Christian  "World  for  Aug.,  1875, 
has  promulgated  this  with  other  rules  for  the  societies  (see  pp.  455-6)  in  his 
diocese:  "Societies  can  not  have  members  who  send  their  children  to  the 
public  schools."  And  this  is  the  penalty :  "  For  non-compliance  with  these 
regulations,  societies  cannot  go  to  communion  in  a  body  wearing  regalia,  nor 
meet  in  any  building  belonging  to  the  church,  nor  have  their  meetings  nor 
business  announced  in  the  church,  nor  be  admitted  to  the  church  wearing  re- 
galia and  accompanying  the  corpse  of  a  deceased  member,  nor  give  a  lecture 
or  other  entertainment  for  the  benefit  of  or  in  the  name  of  the  society  in  any 
building  belonging  to  the  church."  This,  of  course,  includes  temperance 
societies,  &c. — Rev.  David  B.  Walker,  one  of  the  Jesuit  preachers  at  St.  Law- 
rence's church,  N.  Y.  city,  spoke  thus  in  his  church  on  Sunday  March  14, 1875 
(as  reported  in  the  N.  Y.  Herald  the  next  day) :  "The  public  schools  are  the 
nurseries  of  vice.  They  are  godless  schools,  and  they  who  send  their  children 
to  them  can  not  expect  the  mercy  of  God.  They  ought  not  to  expect  the 
sacraments  of  the  church  in  their  dying  moments.  I  hope  you  and  I  will  live 
to  see  the  day  when  it  will  be  understood  that  parents  who  commit  this  great 
sin  will  be  refused  the  sacraments  of  the  church.  '  What !  let  them  die  with- 
out the  sacraments  of  the  church  ?'  you  will  ask.  Yes,  I  say  so.  I  would  as 
soon  administer  the  sacraments  to  a  dog  as  to  such  Catholics.  Did  not  Jesus 
Christ  suffer  one  of  his  apostles  to  die  without  the  rites  of  the  church  in  de- 
spair ?  So  would  I  let  these  wretched  Catholics  perish." 

The  decision  of  the  Superior  Court,  which  declared  null  and  void  the  reso- 
lutions of  the  Cincinnati  Board  of  Education  prohibiting  religious  instruction 
and  Bible-reading  in  the  common  schools  of  that  city  (see  pp.  599,  600),  was 
reversed  by  the  Supreme  Court  of  Ohio  at  its  December  term,  1872,  the  fol- 
lowing points  being  decided :  "  1.  The  Constitution  of  the  State  does  not  en- 
join or  require  religious  instruction,  or  the  reading  of  religious  books,  in  the 
public  schools  of  the  State.  2.  The  legislature  having  placed  the  management 
of  the  public  schools  under  the  exclusive  control  of  directors,  trustees,  and 
boards  of  education,  the  courts  have  no  rightful  authority  to  interfere  by 
directing  what  instruction  shall  be  given,  or  what  books  shall  be  read  therein." 

This  subject  is  thus  clearly  presented  in  an  address  by  Rev.  T.  D.  Woolsey, 


CONFLICT  IN  EEGARD  TO  SCHOOLS,    TJ.    S.  781 

D.D.,  LL.D.,  ex-president  of  Yale  College,  before  the  General  Conference  of 
the  Congregational  Churches  of  Ct.,  Nov.  16,  1876 : 

"  The  relations  of  the  state  towards  education,  including  the  control  of  pub- 
lic schools,  may  be  briefly  summed  up  under  the  following  heads : 

"  1.  The  state's  right  of  teaching  is  a  clear  one,  founded  ...  on  the  ground 
of  the  rights  of  the  child,  the  immense  benefit  of  education  to  the  child,  and  the 
vast  advantage  of  educated  children  to  a  community.  The  state  then  ought 
to  provide  an  education  at  least  for  those  who  are  too  poor  to  pay  the  expenses 
of  private  tuition. 

"2.  The  state's  right  to  educate  does  not  exclude  the  rights  of  private  per- 
sons to  set  up  schools  of  their  own,  and  to  direct  the  education  of  their  chil- 
dren. .  .  . 

"3.  The  state,  as  guardian  of  rights,  and  for  public  reasons,  may  compel 
parents  to  send  their  children  to  school.  .  .  . 

"4.  Whatever  system  is  adopted  by  the  state,  whether  the  system  is  under 
public  supervisors  or  local  committees,  or  both,  there  is  a  necessity  and  a  duty 
of  teaching  moral  duties  to  the  children  in  some  shape  or  other.  .  .  .  There 
are  hundreds  of  children  in  the  most  well  trained  communities,  who  receive 
no  moral  instruction  at  home,  who  learn  to  lie,  swear,  get  drunk,  to  become 
lewd  and  dishonest  from  their  parents  themselves.  .  .  . 

"  5.  .  .  .  "We  can,  in  a  system  of  morals,  considered  in  the  abstract,  separate 
religion  from  it,  but  in  the  practical  part  even  of  a  book  on  ethics,  there  is  an 
unavoidable  necessity  of  bringing  the  two  into  connection.  If  there  is  a  God, 
and  it  can  be  made  out  that  He  abhors  injustice,  His  opinions,  apart  from  His 
penalties,  are  an  efficient  motive  against  injustice,  against  falsehood,  fraud  and 
every  form  of  evil.  .  .  . 

"  6.  How  shall  the  books  used  in  schools  be  selected,  and  how  far  shall  the 
master  or  mistress  go  in  instruction  without  book  ?  (a)  The  secretary  of  a 
board  may  select  the  books,  or  the  local  board  may  have  some  originating  or 
concurring  power.  I  see  no  necessity  of  absolute  uniformity,  but  there  is  a 
necessity  of  having  among  the  reading  books  such  as  will  teach  the  children 
their  duties,  including  those  toward  God!  (b)  The  teacher  ought  to  be  able 
orally  to  say  such  things  to  the  scholars  as  would,  help  the  instructions  in  mo- 
rality. ...  If  school  is  a  place  where  lewdness,  swearing,  abuse  of  the  small- 
er children,  ill  manners,  can  be  propagated,  the  master  ought  to  have  the  power 
of  stopping  the  propagation,  not  merely  by  flogging,  but  in  more  persuasive 
ways. 

"7.  If  other  books  of  morals  inculcating  the  existence  of  God  can  be  and 
ought  to  be  introduced,  why  not  the  Bible  ?  The  grand  peculiarity  of  the 
religion  of  the  Scriptures  is  that  it  is  intensely  moral,  because  religion  and 
morality  are  united  together.  .  .  . 

"8.  There  can  be  no  objection  to  the  Bible  as  a  reading  book  in  schools  as 
it  respects  its  style  of  English,  its  morals  and  its  religion,  except  from  two 
extreme  sources.  On  the  one  hand  stand  Jews,  who  reject  the  New  Testa- 
ment, -with  the  infidels  who  reject  the  Old  and  the  New;  on  the  other 


782  APPENDIX. 

the  Roman  Catholics.  The  objection  of  the  first  two  classes  "would  not  be 
offered  in  one  out  of  fifty  school  districts,  so  that  the  objection  is  of  very  little 
practical  importance.  ...  If  there  is  any  plea  against  the  overthrow  of  the 
family  faith,  or  want  of  faith,  the  remedy  might  be  to  allow  the  children  of 
aggrieved  parents  to  remain  away  while  the  Bible  is  read. 

"  9.  But  the  objections  from  the  Catholics  are  more  serious  [see  pp.  773-80], 
...  I  think  .  .  .  that  the  Catholics  will  steadily  aim  to  overthrow  the  mixed 
schools  and  to  secure  the  establishment  by  the  state  of  schools  where  their 
children  may  be  kept  apart  from  Protestant  children.  . .  Catholic  priests  have 
sometimes  made  a  compromise  between  this  extreme  and  that  of  having  the 
Bible  read  hi  the  schools  according  to  King  James's  version.  The  Douay 
version  might  be  used,  or  the  priest  might  once  a  week  take  up  an  hour  or  two, 
perhaps  out  of  school  time,  in  catechising  the  Catholic  part  of  the  scholars.  I 
should  have  no  more  objection  to  this  than  to  concessions  such  as  the  Apostle 
Paul  would  make  to  weak  consciences  yet  under  bondage  to  partial  falsehoods 
and  vain  scruples.  But  I  am  satisfied  that  the  school  question  will  really 
amount,  hereafter,  to  a  plea  to  give  up  all  mixed  schools.  The  Catholics  will 
join  until  that  time  shall  come,  with  all  infidels,  and  many  political  interests, 
in  keeping  religion  out  of  schools  in  whatever  form  it  presents  itself  and  asks 
for  admittance.  But  .  .  .  they  want  education  for  their  children,  and  they 
will  claim  aid  from  the  state,  and  this  the  more  because  they  belong  in  great 
measure  to  nationalities  where  the  voluntary  principle  has  been  discouraged 
by  institutions  civil  and  religious. 

"10.  We  now  ask  whether  this  coming  demand  will  be,  and  whether  it 
ought  to  be,  granted.  That  it  will  not  be  granted  I  consider  certain.  ...  If 
granted,  it  must  be  granted  also,  as  far  as  I  can  see,  to  any  denomination  of 
Protestants  that  wishes  such  subvention.  Indeed,  .  .  there  is  involved  in 
our  subject  another  of  no  small  importance,  that  of  companionship.  My  boy, 
I  may  feel,  ought  not  to  be  exposed  to  the  hearing  of  filthy  or  profane  language 
in  the  public  school,  and  I  put  him  into  another,  where  these  immoralities,  as 
far  as  I  can  discern,  are  not  practiced.  May  I  not  urge  a  claim  on  this  ground 
of  conscience,  to  have  at  least  so  much  of  the  school  expenses  in  the  school  of 
my  choice  remitted,  as  would  equal  the  dues  or  the  expenses  in  the  public 
place  of  instruction  ? 

"11.  The  reasons  for  such  a  system  and  those  against  it  may  now  be  con- 
sidered. And  for  one,  I  must  declare  myself  unable  on  any  ground  of  theory, 
to  accept  the  total  separation  of  church  and  state.  If  a  state  may  foster  edu- 
cation, or  the  fine  arts,  or  the  industrial,  or  even  may  furnish  help  to  the 
poor,  it  may  for  aught  I  see  give  aid  to  religion,  provided  only  that  perfect 
freedom  of  opinion  and  worship  is  not  invaded.  Religion  .  .  is  in  fact  the 
principal  auxiliary  in  all  common  interests.  .  .  .  But,  while  religion  is  a  prime 
interest  of  the  state,  and  may  be  allied  with  it  on  some  plan  or  other,  without 
injustice,  in  practice  it  must  be  separated,  because  men  of  equal  rights  cannot 
agree  what  is  the  truth. — We  come  then  to  purely  practical  considerations. 
And  first,  what  would  be  the  result,  if  the  system  were  pursued  of  aiding  the 


CONFLICT  IN  KEGARD  TO  SCHOOLS,    IT.    S.  783 

adherents  of  every  church  according  to  their  numbers,  provided  this  could  be 
satisfactory  to  all?  The  great  objection  to  this  lies  in  the  separation  of  the 
sects  and  their  children  so  that  they  will  not  meet  or  have  communication  until 
after  boyhood  is  past.  This  would  intensify  existing  differences  or  alienations ; 
it  would  almost  make  castes  in  society ;  the  sectarian  schools  would  aggravate 
all  the  evils  from  sectarianism.  Besides  this  there  would  be  a  large  residuum 
of  children  from  irreligious  families  gathered  in  schools  of  their  own  within 
which  the  same  irreligious  influence  would  be  felt  among  the  boys  without 
any  chance  of  counteraction.  Such  results  as  the  odiums  pervading  society 
and  the  tabooing  as  it  were  of  the  irreligious  families,  are  not  to  be  endured, 
and  the  system  would  have  to  fail  on  the  contemplation  of  them,  without  be- 
ing put  to  the  test  of  experiment.  Or  we  may  make  another  supposition,  that 
the  Protestants  join  in  the  public  schools,  and  the  Catholics  withdraw  from 
them,  preferring  to  have  their  children  in  ignorance  rather  than  to  expose  them 
to  the  contamination  of  teaching  conducted  as  it  is  now.  This  would  certainly 
be  much  to  be  regretted,  but  we  can  scarcely  doubt  that  in  all  large  places  the 
Catholics  would  set  up  schools  of  their  own,  and  in  the  end  get  what  they 
wish  at  a  somewhat  higher  cost  to  the  members  of  the  denomination.  There 
is  no  danger,  as  I  apprehend,  that  the  Catholics,  if  they  wished,  could,  unaided, 
succeed  in  breaking  up  the  school  system,  or  by  uniting  with  some  political 
party  or  other  could  carry  their  own  ends.  For  such  a  proceeding  would 
unite  all  Protestants  together,  and  the  party  would  assuredly  work  out  its 
own  destruction. 

"  12.  We  come  back  now,  from  these  possibilities,  to  the  present  state  of 
things,  and  ask  whether  the  public  schools  can  be  maintained,  as  they  are,  if 
the  reading  of  the  Bible  should  be  opposed  by  a  considerable  minority ;  whether 
the  reading  of  it  as  a  school  book  would,  on  account  of  the  good  it  would  be 
likely  to  do,  be  worth  retaining ;  and  whether  any  relief  ought  to  be  extended 
to  tender  consciences,  (a)  I  question  very  much  whether  the  formal  reading 
by  rote  of  the  Bible  in  schools,  as  a  school  book,  does  so  much  good  as  to  be 
justly  regarded  as  essential.  The  children  are  not  generally  in  a  state  of  mind 
to  receive  instruction  from  it.  Its  meaning  cannot  be  explained  where  the 
style  is  archaic,  or  the  sense  obscure  beyond  the  comprehension  of  children. 
Still  something  valuable  may  be  gained  by  the  children  through  familiarity 
with  the  Gospels,  and  some  influences  even  from  a  perfunctory  formal  treat- 
ment of  this  school  exercise  may  pass  over  into  the  child's  future  life.  (&)  If 
any  of  the  inhabitants  of  a  school  district  should  object  to  this  for  conscience' 
sake,  I  would  grant  every  indulgence  consistent  with  school  order,  for  instance, 
would  allow  a  lesson  from  some  other  book  to  be  substituted  in  its  place,  (c) 
To  cling  tenaciously  to  the  reading  of  the  Bible,  against  a  considerable  minori- 
ty in  the  school  district,  or  the  state,  could  be  insisted  on,  I  should  think,  only 
on  the  ground  that  this  exercise  is  of  vast  importance  for  the  moral  and  spirit- 
ual welfare  of  the  children,  which  I  am  not  prepared  to  admit.  Thus,  as  a 
practical  question,  I  would  have  this  decided  according  to  the  sentiment  of 
people.  But  if  this  be  so,  there  can  be  little  or  no  objection  to  a  system  of 


784  APPENDIX. 

training  by  books  on  practical  morality,  adapted  to  the  capacity  of  boys  and 
girls.  The  great  evil  in  tliis  country  now  is  not  that  the  Bible  is  not  held  in 
honor,  but  that  children  are  left  to  grow  up  with  little  moral  instruction  at 
home,  and  many  of  them  fail  to  have  the  want  supplied  anywhere  else.  It 
certainly  can  not  be  a  difficult  matter  for  the  sects  of  Christians  to  agree  upon 
a  system  of  teaching  the  main  object  of  which  will  be  to  lay  the  seeds  of  moral 
principle  in  the  minds  and  consciences  of  the  young,  before  life  and  its  strug- 
gles shall  tempt  them  to  feel  that  success  and  skillful  use  of  means  to  the  pro- 
curement of  an  end  are  the  great  objects  to  be  gained.  The  chief  danger,  as 
it  seems  to  me  now,  is,  that  smartness,  adroitness,  all  the  practical  qualities 
which  run  along  just  on  the  edge  of  knavery,  are  so  much  admired  by  the 
average  voters  who  have  had  only  a  school  training.  The  state  of  Massachu- 
setts, in  one  of  its  constitutions,  declares  it  to  be  the  duty  of  all  instructors  of 
youth  to  impress  on  their  minds  'the  principles  of  piety  and  justice,  and  a 
sacred  regard  for  truth ;  love  of  their  country,  humanity,  and  universal  be- 
nevolence ;  chastity,  moderation,  and  temperance ;  and  those  virtues  which 
are  the  ornaments  of  human  society,  and  the  basis  upon  which  a  republican 
constitution  is  founded.'  These  words  are  admirable,  but  I  fear  that  such  in- 
struction is  doled  out  in  scanty  measures,  even  in  the  most  intelligent  and 
cultivated  state  of  the  Union,  since  in  one  of  its  most  intelligent  districts  neith- 
er bad  reputation  nor  a  general  character  for  falsehood  can  injure  a  smart  man 
when  he  seeks  office." 

Various  political  conventions  have  advocated  unsectarian  public  schools. 
Thus,  the  Ohio  Republican  state  convention,  June  2,  1875,  declared — "4th. 
We  stand  by  free  education,  our  public-school  system,  the  taxation  of  all  for 
its  support,  and  no  division  of  the  school  fund.  5th.  Under  our  republican 
system  of  government  there  should  be  no  connection,  direct  or  indirect,  be- 
tween church  and  state,  and  we  oppose  all  legislation  in  the  interest  of  any 
particular  sect.  Upon  this  subject  we  should  not  fail  to  profit  by  the  expe- 
rience of  foreign  governments,  where  the  efforts  of  the  church  to  control  the 
state  constitute  an  evil  of  great  magnitude,  and  endanger  the  power  and  pros- 
perity of  the  people."  Similarly,  the  Ohio  Democratic  state  convention,  June 
17,  1875,  declared — "  We  favor  the  complete  separation  of  church  and  state ; 
religious  independence  and  absolute  freedom  of  opinion ;  equal  and  exact  jus- 
tice to  all  religious  societies ;  and  purely  secular  education,  at  the  expense  of 
the  tax-payers,  without  division  among,  or  control  by,  any  sect,  directly  or 
indirectly,  of  any  portion  of  the  public-school  fund."  Other  political  state 
conventions  have  either  not  spoken  on  this  subject  (as  the  Ct.  and  N.  Y.  Dem- 
ocratic in  1875-6,  &c.),  or  have  made  similar  declarations  (as  the  Ct.  and  N. 
Y.  Republican  in  1875-6,  Wis.  Democratic  in  1875,  &c.).  A  number  of  the 
states  have  constitutional1  or  statutory  provisions  designed  to  prevent  appro- 
priations to  sectarian  schools ;  but  they  often  fail  to  answer  this  end. 

1  Thus  Missouri  adopted  a  constitutional  amendment  several  years  ago,  declaring, 
"Neither  the  general  assembly  nor  any  county,  city,  town,  township,  school  district,  or 
other  municipal  corporation,  shall  ever  make  any  appropriation  or  pay  from  any  public 


CONFLICT  IN   REGARD   TO   SCHOOLS,    TJ.    S.  785 

President  Grant,  at  the  reunion  of  the  army  of  the  Tennessee,  at  Des  Moines, 
Iowa,  Sept.  29,  1875,  is  reported  to  have  said :  "...  If  we  are  to  have 
another  contest  in  the  near  future  of  our  national  existence,  I  predict  that  the 
dividing  line  will  not  be  Mason  and  Dixon's,  but  between  patriotism  and  in- 
telligence on  one  side,  and  superstition,  ambition  and  ignorance  on  the  other. 
In  this  centennial  year  the  work  of  strengthening  the  foundation  of  the  struc- 
ture laid  by  our  forefathers  100  years  ago  at  Lexington  should  be  begun.  Let 
us  all  labor  for  the  security  of  free  thought,  free  speech,  free  press,  pure  mor- 
als, unfettered  religious  sentiments,  and  equal  rights  and  privileges  for  all  men, 
irrespective  of  nationality,  color  or  religion ;  encourage  free  schools,  and  re- 
solve that  not  one  dollar  appropriated  to  them  shall  be  applied  to  the  support 
of  any  sectarian  school ;  resolve  that  neither  state  nor  nation  shall  support 
institutions  save  those  where  every  child  in  the  land  may  get  a  common  school 
education,  unmixed  with  atheistic,  pagan  or  sectarian  teachings.  Leave  the 
matter  of  religion  to  the  family  altar,  the  church,  and  the  private  school  sup- 
ported entirely  by  private  contributions.  Keep  the  church  and  the  state  for- 
ever separate.  With  these  safeguards  I  believe  the  battles  which  created  the 
army  of  the  Tennessee  will  not  have  been  fought  in  vain." 

In  his  message  to  Congress  Dec.  7,  1875,  President  Grant  said:  "...  We 
are  a  republic,  whereof  one  man  is  as  good  as  another  before  the  law.  Under 
such  a  form  of  government  it  is  of  the  greatest  importance  that  all  should  be 
possessed  of  education  and  intelligence  enough  to  cast  a  vote  with  a  right  un- 
derstanding of  its  meaning.  A  large  association  of  ignorant  men  can  not,  for 
any  considerable  period,  oppose  a  successful  resistance  to  tyranny  and  oppres- 
sion from  the  educated  few,  but  will  inevitably  sink  into  acquiescence  to  the 
will  of  intelligence,  whether  directed  by  the  demagogue  or  priestcraft.  Hence 
the  education  of  the  masses  becomes  of  the  first  necessity  for  the  preservation 
of  our  institutions.  They  are  worth  preserving,  because  they  have  secured 
the  greatest  good  to  the  greatest  proportion  of  the  population  of  any  form 
of  government  yet  devised.  All  other  forms  of  government  approach  it  just 
in  proportion  to  the  general  diffusion  of  education  and  independence  of  thought 
and  action.  As  the  primary  step,  therefore,  to  our  advancement  in  all  that 
has  marked  our  progress  in  the  past  century,  I  suggest  for  your  earnest  consid- 
eration, and  most  earnestly  recommend  that  a  constitutional  amendment  be 
submitted  to  the  legislatures  of  the  several  states  for  ratification,  making  it  the 
duty  of  each  of  the  several  states  to  establish  and  forever  maintain  free  public 
schools,  adequate  to  the  education  of  all  the  children  in  the  rudimentary  bran- 
ches within  their  respective  limits,  irrespective  of  sex,  color,  birthplace  or 
religion ;  forbidding  the  teaching  in  said  schools  of  religious,  atheistic  or 
pagan  tenets,  and  prohibiting  the  granting  of  any  school  funds,  or  school  taxes, 

fund  whatever  anything  in  aid  of  any  creed,  church,  or  sectarian  purpose,  or  to  help  sup- 
port or  sustain  any  school,  academy,  seminary,  college,  university,  or  other-Institution  of 
learning  controlled  by  any  creed,  church,  or  sectarian  denomination  whatever ;  nor  shall 
any  grant  or  donation  of  personal  property  or  real  estate  ever  be  made  by  state,  county, 
city,  town,  or  such  public  corporation  for  any  creed,  church,  cr  sectarian  purposes  what- 
ever." 

50 


786  APPENDIX. 

or  any  part  thereof,  either  by  legislative,  municipal,  or  other  authority,  for  the 
benefit  or  in  aid,  directly  or  indirectly,  of  any  religious  sect  or  denomination, 
or  in  aid  or  for  the  benefit  of  any  other  object  of  any  nature  or  kind  what- 
ever .  .  .  ." 

Dec.  14, 1875,  Hon.  James  G.  Blaine  proposed  in  the  U.  S.  House  of  Repre- 
sentatives the  following  amendment  to  the  Constitution  of  the  U.  S.  as  Article 
16:  "No  state  shall  make  any  law  respecting  an  establishment  of  reli- 
gion, or  prohibiting  the  free  exercise  thereof ;  and  no  money  raised  by  taxa- 
tion in  any  state  for  the  support  of  public  schools,  or  derived  from  any  public 
fund  thereof,  shall  ever  be  under  the  control  of  any  religious  sect,  nor  shall 
any  money  so  raised  ever  be  divided  between  religious  sects  or  denominations." 
The  judiciary  committee  of  the  House  added  the  clause,  "  This  article  shall 
not  vest,  enlarge,  or  diminish  legislative  power  in  Congress,"  and  the  House 
passed  the  whole  (Aug.  4)  by  a  vote  of  166  to  5,  the  nays  being  all  democrats 
(2  from -Kentucky  and  3  from  Alabama).  In  the  Senate  the  proposed  article 
was  still  further  amended  by  its  judiciary  committee  so  as  to  read  thus :  "Ar- 
ticle 16.  No  state  shall  make  any  law  respecting  an  establishment  of  religion 
or  prohibiting  the  free  exercise  thereof,  and  no  religious  test  shall  be  required 
as  a  qualification  to  any  office  or  public  trust  under  any  state.  No  public  prop- 
erty and  no  public  revenue  of,  nor  any  loan  of  credit  by  or  under  the  author- 
ity of  the  U.  S.,  or  any  state,  territory,  district,  or  municipal  corporation,  shall 
be  appropriated  to  or  made  or  used  for  the  support  of  any  school,  educational 
or  other  institution  under  the  control  of  any  religious  or  anti-religious  sect, 
organization,  or  denomination,  or  wherein  the  particular  creed  or  tenets  shall 
be  read  or  taught  in  any  school  or  institution  supported  in  whole  or  in  part  by 
such  revenue  or  loan  of  credit,  and  no  such  appropriation  or  loan  of  credit 
shall  be  made  to  any  religious  or  anti-religious  sect,  organization  or  denomi- 
nation, or  to  promote  its  interests  or  tenets.  This  article  shall  not  be  construed 
to  prohibit  the  reading  of  the  Bible  in  any  school  or  institution,  and  it  shall 
not  have  the  effect  to  impair  the  rights  of  property  already  vested.  Section 
2.  Congress  shall  have  power  by  appropriate  legislation  to  provide  for  the 
prevention  and  punishment  of  violations  of  this  article."  This  proposed 
amendment  was  defeated  in  the  Senate,  28  Republicans  (not  two-thirds)  vo- 
ting for  it,  and  16  Democrats  against  it. 

While  this  proposed  amendment  was  before  Congress,  both  the  great  polit- 
ical parties  agitated  the  subject.  The  Republican  national  convention  at 
Cincinnati,  June  15,  1876,  declared — "The  public-school  system  of  the  sev- 
eral states  is  the  bulwark  of  the  American  republic,  and,  with  a  view  to  its 
security  and  permanence,  we  recommend  an  amendment  to  the  constitution 
of  the  U.  S.,  forbidding  the  application  of  any  public  funds  or  property  for 
the  benefit  of  any  schools  or  institutions  under  sectarian  control."  The  Dem- 
ocratic national  platform,  adopted  at  St.  Louis,  June  23,  1876,  charges  the 
Republican  party  with  making  a  "false  issue  with  which  they  would  enkin- 
dle sectarian  strife  in  respect  to  the  public  schools,  of  which  the  establish- 
ment and  support  belong  exclusively  to  the  several  states,  and  which  the 


CONFLICT  IN  KEGAED  TO   SCHOOLS,    U.  S.  787 

Democratic  party  has  cherished  from  their  foundation  and  is  resolved  to  main- 
tain without  partiality  or  preference  for  any  class,  sect,  or  creed,  and  without 
contribution  from  the  treasury  to  any  of  them." 

§  4.  Another  contest  respects  chaplaincies  and  religious 
exercises  in  public  institutions  and  legislative  bodies,  and 
in  the  army  and  navy.  Congress  has  for  each  house  a  chaplain  with 
$900  salary ;  some  state  legislatures  have  paid  chaplains,  some  unpaid  ones 
(perhaps  ministers  at  the  capital  officiating  in  turn),  and  some  have  none  ;  the 
president  may  appoint  for  the  U.  S.  army  30  post  chaplains,  4  regimental 
chaplains,  and  a  chaplain  for  each  regiment  of  colored  troops,  with  a  salary 
of  $1500  each ;  he  may  appoint  24  chaplains  for  vessels  of  the  U.  S.  navy ;  laws 
of  the  various  states  authorize  the  appointment  of  chaplains  for  state  prisons, 
penitentiaries,  jails,  asylums,  reform  schools,  almshouses,  hospitals,  militia 
regiments,  &c.  (See  "Religion  and  the  State,"  by  Rev.  S.  T.  Spear,  D.D.) 

The ' '  Catholic  "World  "  has  ably  presented  the  R.  C.  views  and  claims.  Thus 
in  April,  1873,  it  said :  "  The  state  in  our  times  and  in  almost  every  country 
undertakes  the  restraint  and  custody  of  the  persons  of  idiots,  lunatics,  drunk- 
ards, and  other  persons  of  unsound  mind,  for  their  safety ;  of  paupers,  for  their 
maintenance ;  and  of  minors,  unprovided  with  natural  guardians,  for  purposes 
of  their  education,  reformation,  and  maintenance.  . .  Having  done  this,  it  is  the 
duty  of  the  state  to  leave  free  the  consciences  of  its  wards  and  prisoners,  and 
to  give  every  facility  to  the  ministers  of  every  church  and  religious  persuasion 
to  have  free  and  unrestricted  access  to  the  children  and  prisoners  belonging  to 

those  respective  churches  or  persuasions "VVe  complain  that  our 

Catholic  children  in  institutions  which  are  supported  in  whole  or  in  part  by 
public  funds — funds,  therefore,  in  which  we  have  a  common  property  with 
our  fellow-citizens — instead  of  being  allowed  the  instruction  and  practice  of 
their  Catholic  religion,  are  taught  Protestantism  hi  its,  to  us,  most  offensive 
form,  and  are  thus  exposed  to  the  almost  certain  loss  of  their  faith.  .  .  .  [For 
example,]  the  Five  Points  House  of  Industry  [N.  Y.],  which  received,  from 
1858  to  1869,  the  sum  of  $30,731.69  from  our  Board  of  Education,  states  hi 
its  charter,  among  the  objects  for  which  it  was  incorporated,  the  following : 
*  III.  To  imbue  the  objects  of  its  care  with  the  pure  principles  of  Christian- 
ity, as  revealed  in  the  Holy  Scriptures,  without  bias  from  the  distinctive  pe- 
culiarities of  any  individual  sect.'  ....  We  insist  that  the  state  shall  obey 
its  own  constitution,  and  let  religion  alone.  ...  If  any  sect  undertakes  to 
help  the  state  to  do  its  work,  by  establishing  reformatories,  protectories,  and 
asylums  for  its  own  children,  excluding  all  other  religions  and  the  children  of 
other  religions,  we  shall  not  object  to  its  receiving  a  just  per  capita  [=  by 
heads,  that  is,  an  allowance  or  appropriation  for  every  head  or  person]  from 
the  state ;  a::d  under  this  system  we  claim  the  same  and  no  more  for  purely 
Catholic  institutions  doing  the  work  of  the  state  in  respect  to  Catholic  children. 
If,  however,  sectarian,  unsectarian,  or  non-Catholic  institutions  receive  sup- 
port from  the  state  and  receive  the  children  of  the  Catholic  church  and  of 
other  persuasions,  they  must  be  conducted  upon  the  same  principle  with  state 


788  APPENDIX. 

institutions,  and  in  them  'no  law  respecting  the  establishment  of  a  religion' 
must  be  made  or  enforced,  but  the  most  perfect  liberty  of  conscience  must 

prevail "  The  same,  in  April,  1875,  enumerates  in  K  Y.  state  3  state 

prisons,  7  penitentiaries,  and  4  reformatories ,  of  which  only  3  penitentiaries 
(Blackwell's  Island,  King's  Co.,  and  Albany)  and  1  reformatory  (Catholic 
Protectory,  Westchester  Co  )  have  mass  and  R.  C.  sacraments ;  declares  that 
"  Catholic  as  well  as  Protestant  chaplains  are  appointed  to  the  various  prisons 
and  reformatories,  as  also  to  the  army  and  navy,"1  in  Great  Britain,  in  British- 
American  provinces,  and  practically  throughout  Europe ;  claims  that  "  in  our 
public  institutions  there  is,  in  the  case  of  Catholic  inmates,  a  constant  and 
persistent  violation  of  the  constitution  of  the  state  regarding  freedom  of  relig- 
ious profession  and  worship ;"  and  argues  that  every  such  institution  should 
have  a  R.  C.  chaplain. 

In  accordance  with  these  views  a  bill  was  introduced  into  the  N.  Y.  legisla- 
ture, and  simultaneously  (March  30, 1875)  the  "  Geghan  law"  [so  called  from  its 
proposer,  an  Irish  R.  C.  member  of  the  legislature]  was  enacted  in  Ohio  as 
follows:  "An  Act  to  secure  liberty  of  conscience  in  matters  of  religion  to 
persons  imprisoned  or  detained  by  authority  of  law.  §  1.  Be  it  enacted  by 
the  General  Assembly  of  the  State  of  Ohio — That  as  liberty  of  conscience  is 
not  forfeited  by  reason  of  conviction  of  crime  or  by  reason  of  detention  in  any 
penal,  reformatory,  or  eleemosynary  institution,  or  any  house  of  refuge,  work- 
house, jail,  or  public  asylum  in  this  State,  no  person  in  any  such  institution 
shall  be  compelled  to  attend  religious  worship  or  instructions  of  a  form  which 
is  against  the  dictates  of  his  or  her  conscience ;  and  it  shall  be  the  duty  of 
every  director,  trustee,  superintendent  or  other  person  having  in  charge  any 
such  institution,  to  furnish  ample  and  equal  facilities  to  all  such  persons  for 
receiving  the  ministrations  of  the  authorized  clergyman  of  their  own  religious 
denominations  or  persuasions,  under  such  reasonable  rules  and  regulations  as 
the  trustees,  directors,  managers,  or  superintendent  shall  make ;  but  no  such 
rules  shall  be  so  construed  as  to  prevent  the  clergyman  of  any  denomination 
from  fully  administering  the  rites  of  his  denomination  to  such  inmates :  pro- 
vided such  ministrations  entail  no  expense  on  the  public  treasury.  §  2.  This 
act  shall  take  effect  from  and  after  its  passage." 

The  above  argument  and  law  appear  innocent  and  fair.  But  "  My  conscience 
is  my  church  "  (see  p.  642),  says  the  Catholic  World  for  April,  1870.  Every 
refusal  to  concede  whatever  the  pope  claims,  becomes  thus  a  violation  of  the 
R.  C.  conscience,  and  an  infringement  of  R.  C.  "  liberty  of  conscience."  The 
denial  of  the  right  of  private  judgment  (see  pp.  568-9,  &c.)  and  the  alleged 
supremacy  and  infallibility  of  the  pope  (see  pp.  114-18)  logically  involve  (so 
Protestants  think)  the  substitution  of  a  corporate  or  foreign  or  artificial  "con- 
science "  (so-called)  in  the  place  of  that  conscience  which  God  has  put  into 
every  man  to  bear  witness  for  Him  (Rom.  ii.  15).  Thus  Romanism  or  ortho- 

1  This  article  acknowledges  2  R.  C.  chaplains  in  the  U.  8.  army,  none  in  the  U.  S.  navy. 
Sadliers'  Catholic  Directory  reports  an  "Army  and  Navy  Chaplain"  at  the  Pensacola  Navy 
Yard,  and  a  "  Chaplain,  U.  S.  A,"  at  Fort  Boise,  Idaho  Territory. 


CHAPLAINCIES  IN  PUBLIC  INSTITUTIONS,  &C.,  U.  S.  789 

dox  Roman  Catholicism  steps  in  between  man  and  his  God  who  has  ordained 
that  "every  one  of  us  shall  give  account  of  himself  to  God"  (Rom.  xiv,  12), 
and  claims  perfect  submission  and  obedience  to  the  Pope  as  occupying  the 
place  of  God,  clothed  with  the  authority  of  God,  uttering  the  decrees  and 
awarding  the  sentences  of  God,  showing  himself,  in  short,  to  be  God  (2  Thess. 
ii,  4).  The  Pope,  as  vicar  of  Jesus  Christ  and  divinely-appointed  head  of  the 
Church,  claims  absolute  control  of  the  consciences  of  all  Roman  Catholics 
(see  pp.  719-20).  The  Geghan  law  has  accordingly  been  "described  as  con- 
ferring upon  the  Church  of  Rome  exclusive  privileges  and  opportunities  for 
proselytizing  in  the  prisons  of  the  State."  The  R.  C.  priest,  under  this  law, 
could  claim  and  secure  the  privilege  of  "fully  administering  the  rites  of  his 
denomination  to  such  inmates  "  as  are — or  are  said  to  be— of  his  denomination ; 
few  minors,  criminals,  or  paupers,  in  a  public  institution,  would  wish  to  en- 
gage in  a  contest  with  him  and  with  all  Roman  Catholics,  if  he  should  claim 
them  as  his,  forbid  their  reading  the  Bible  or  attending  Protestant  services, 
and  require  them  to  go  to  his  Sunday  school,  confession,  mass,  &c.;  he  might 
claim  them  on  the  alleged  ground  of  R.  C.  parentage  or  baptism  or  attendance 
on  R.  C.  worship,  and  all  opposition  or  interference  by  the  authorities  or  pri- 
vate persons,  however  well-grounded,  would  be  represented  as  persecution 
of  the  R.  C.  church  and  an  offense  against  R.  C.  "liberty  of  conscience ;"  the 
efforts  of  Protestant  chaplains  and  of  lay-laborers  of  any  denomination,  and 
of  the  State  itself,  to  reform  or  benefit  such  inmates  would — or  might — be 
practically  terminated  or  nullified.  In  fact,  notwithstanding  the  proviso  of 
the  law  about  "no  expense  on  the  public  treasury,"  the  warden  of  the  Ohio 
penitentiary  certified  (the  Cincinnati  Gazette  publishing  the  voucher  in  the 
summer  of  1875)  an  account  of  $67.65  against  that  institution  "for  books  for 
Catholic  church ;"  and  the  law  itself  was  summarily  repealed  by  the  next 
legislature,  Jan.  21,  1876. — A  law  similar  to  the  Geghan  law  was  passed  in 
Massachusetts1  in  1875,  and  in  Minnesota  in  1874 ;  and  R.  C.  ecclesiastics  will 
doubtless  demand  such  a  law,  sooner  or  later,  in  all  the  states. 

The  system  of  national  and  state  chaplaincies  is  undoubtedly  open  to  objec- 
tions. Criminals,  paupers,  minors,  &c.,  in  public  institutions,  soldiers  in  the 
army  and  sailors  in  the  navy,  are  not  unfeeling  and  soulless  machines ;  they 
have  rights  of  conscience  which  should  never  be  disregarded ;  but  the  condi- 
tion of  these  classes  is  exceptional,  and  should  be  treated  as  exceptional ;  they 

i  The  R.  C.  priest  who  visits  the  Massachusetts  state  prison  under  this  law,  used  sub- 
stantially the  following  words,  while  recently  preaching  in  the  prison  chapel,  as  reported 
in  the  Congregationalist  of  April  11,  1877:  "I  have  talked  to  you  in  private  about  attend- 
ing the  prayer-meeting  and  Sabbath  school,  but  as  I  see  many  faces  at  Sabbath  school  that 
I  recognize  as  Catholics,  I  take  this  time  publicly  to  command  you  in  the  future  to  abstain 
from  attending  such  services.  Teachers  of  all  denominations  or  religions  are  in  attend- 
ances and  I  command  you  in  future  to  recognize  none  of  them  as  your  spiritual  advisers, 
not  even  the  chaplain,  although  he  may  be  a  good  man.  The  law  is  not  binding  on  you  as 
to  attendance  at  Sabbath  school,  but  I  can  not  stop  you  from  attending  the  other  service ; 
but  I  hope  the  time  will  soon  come  when  it  will  not  be  obligatory,  and  I  am  doing  what  I 
can  to  bring  about  euch  a  result.  In  future,  therefore,  I  forbid  you  to  read  the  Bible,  or 
have  anything  to  do  with  the  Sabbath  school  or  prayer-meeting." 


790  APPENDIX. 

are  deprived  of  personal  liberty,  in  consequence  of  crime,  or  improvidence,  or 
misfortune,  or  by  undertaking  military  or  naval  service ;  they  are  thus  shut 
out  from  all  society,  except  such  as  the  state  or  nation  sees  fit  to  allow  them, 
and  can  not  adequately  supply  their  own  moral  and  spiritual  wants,  which 
must  be  unwarrantably  neglected,  or  met  either  by  governmental  provision 
(through  chaplains,  teachers,  or  other  officers),  or  by  voluntary  effort  (sys- 
tematic or  unsystematic,  associated  or  individual,  denominational  or  unde- 
nominational) on  the  part  of  others  than  the  government  officials  or  them- 
selves. The  state  has  a  divine  right  of  self-protection  and  supreme  control 
for  its  own  objects  (Rom.  xiii,  1-7) ;  it  may  refuse  to  satisfy  the  perverted 
conscience  of  a  Thug  whose  religion  is  to  murder,  or  of  a  Mormon  whose 
prophet  may  require  him  to  multiply  wives  or  to  cheat  or  kill  a  Gentile,  or  of 
an  Ultramontane  Roman  Catholic  whose  pope  or  bishop  or  priest  may  command 
and  even  enforce  obedience  to  the  extent  of  conspiracy  and  treason  and  open 
rebellion;  it  may  adopt  the  best  means  of  combining  benefit  to  the  whole 
community  with  the  punishment  of  incorrigible  evil-doers  and  the  reformation 
of  the  reformable  and  the  comfort  of  the  needy  and  the  training  for  virtue  and 
usefulness  of  all  the  dependent  classes,  though  its  course  may  operate  to  the 
disadvantage  or  ruin  of  the  R.  C.  church  or  of  any  other  denomination.  The 
denomination  or  organization  of  any  kind  that  would  ruin  or  endanger  the 
state,  which  is  the  organized  aggregate  or  embodiment  of  the  people  for  civil 
government,  must  itself  suffer  harm  and  loss,  if  not  annihilation,  in  the  un- 
avoidable conflict.  The  present  contest  in  Prussia  is  a  struggle  for  life  or 
death  between  the  ecclesiastical  and  the  civil  powers  (see  pp.  728-38).  A 
republic  is  among  the  " powers  that  be"  (Rom.  xiii,  1),  and  therefore  has  as 
divine  a  right  to  live  and  defend  its  life  as  any  monarchy  under  the  sun.  The 
declaration  of  Peter  and  the  other  Apostles,  "We  ought  to  obey  God  rather 
than  men  "  (Acts  v,  29),  is  a  divine  warrant  for  opposing  any  alleged  succes- 
sor of  Peter  or  any  other  man  or  body  of  men  who  may  claim  and  attempt  to 
enforce  supremacy  over  the  state  whether  on  the  plea  of  conscience  and  obe- 
dience to  God  or  on  any  other  plea.  The  contest  in  respect  to  chaplaincies 
and  religious  exercises  in  public  institutions,  &c.,  has  begun  and  must  be  con- 
tinued ;  it  must  be  determined  for  government  chaplaincies  or  against  them, 
for  division  of  labor  there  by  denominations  or  against  it,  for  complete  volim* 
taryism  in  this  matter  or  against  it,  not  by  narrow  considerations  of  prosely- 
tism  and  sectarian  advantages  or  disadvantages,  but  by  the  more  weighty  rea- 
sons of  public  safety  and  morality  and  of  the  permanent  well-being  of  the 
whole  people  taken  individually  and  collectively  with  all  their  capacities  and 
aspirations  and  hopes  and  rights. 

§  5.  There  must  be  contests  in  respect  to  the  tenure  and 
taxation  of  ecclesiastical  property.  The  tendency  of  the  R.  C. 
church  is  to  increase  its  wealth  and  concentrate  the  control  of  it.  Its  costly 
and  durable  churches  are  generally  owned  or  controlled  by  the  bishops  (see 
chapters  XX  and  XXI).  A  R.  C.  church-edifice  or  other  church-property 
in  Prussia,  Switzerland,  &c.,  belongs  to  the  parish,  to  the  laity  (see  pp.  734, 


CONTESTS  ABOUT  ECCLESIASTICAL  PEOPEETY,  TJ.  S.    791 

738) ;  the  same  was  once  the  fact  among  Roman  Catholics  in  this  country 
(see  p.  552) ;  and  in  most  Protestant  denominations  here  the  laity  hold  the 
church-property.  As  the  R.  C.  laity  become  better  educated  and  associate 
more  with  Protestants  in  this  free  country,  they  will  notice  and  begin  to  ap- 
preciate the  rights  which  others  have  and  they  themselves  have  not ;  and  the 
rapid  accumulation  of  property  and  power  in  the  hands  of  the  bishops  will 
almost  force  the  conviction,  in  spite  of  their  prejudices  and  training,  that  they 
ought  to  control  the  edifices  which  they  pay  for1  and  the  church-property 
which  is  ostensibly  held  for  their  benefit  (see  pp.  557-61).  Moreover,  they 
as  well  as  Protestants  must  sometime  see  that  it  is  undesirable  and  unsafe — 
since  money  is  power — that  ecclesiastics,  who  have  no  domestic  ties  or  sym- 
pathies, but  are  absolutely  dependent  for  place  and  support  upon  an  alien 
sovereign,  should  have,  as  great  property-holders,  so  much  omnipresent  con- 
trol over  the  prosperity  and  temporal  as  well  as  spiritual  interests  of  the  com- 
munity. 

Houses  of  worship  of  all  religious  denominations  and  all  church-property 
used  exclusively  for  religious  purposes  have  generally  been  exempt  from 
taxation  in  this  country ;  but  the  conviction  is  unquestionably  gaining  ground 
that  church-property  must  be  taxed  like  other  property.  According  to  the 
TJ.  S.  census,  the  value  of  church-property  in  the  TJ.  8.  in  1850  was  $87,328,801; 
in  1860  it  was  $171,397,932;  in  1870  it  was  $354,483,581;  the  value  thus 
being  doubled  in  10  years,  and  quadrupled  in  20  years,  before  1870.  The 
value  of  R.  C.  church-property,  however,  was  multiplied  more  than  six-fold 
in  these  20  years,  being  $9,256,758  in  1850  and  $60,985,566  in  1870,  and  in- 
creased relatively  from  10^  per  cent,  of  the  whole  to  17  per  cent.  This  rapid 
increase,  especially  of  R.  C.  church-property,  and  the  notoriously  unjust 
exemptions  of  R.  C.  ecclesiastical  property9  from  its  share  of  public  burdens, 

1  Thus  certain  Roman  Catholics  in  New  Hampshire  complained  of  being  sometimes  de- 
barred from  public  worship  in  the  church  they  aided  to  build  unless  they  paid  an  entrance 
fee,  of  being  sometimes  abused  by  the  priest  in  open  meeting  on  Sunday,  <fec.;  but  the 
Supreme  Court  in  1875  decided  that  they  showed  no  right  of  ownership  in  the  church,  and 
declined  to  interfere  in  matters  of  ecclesiastical  jurisdiction. 

*  Examples  are,  the  votes  of  the  N.  Y.  Board  of  Aldermen,  Oct.  21, 1876,  permitting  St. 
Patrick's  cathedral  to  make  its  sewer  connection  (which  by  long-established  and  uniform 
rule  would  have  cost  $700)  without  charge,  and  of  the  same,  November  9,  1876,  almost 
unanimously  giving  thia  permission  after  Mayor  Wickham's  veto  of  the  previous  vote  of 
permission.  The  whole  plot  of  ground  bounded  by  50th  and  51st  streets  and  4th  and  5th 
avenues  (once  known  as  "Block  62,"  and  including  the  site  of  this  cathedral)  having  been 
under  lease  from  the  city  since  May  1, 1799,  for  4  bushels  of  wheat  annually,  was  sold  and 
conveyed'  by  the  city  aathorities  to  the  trustees  of  St.  Patrick's  cathedral,  &c.,  Nov.  11, 
1852,  for  the  sum  of  $33.32.  When  Madison  avenue  was  afterwards  opened  through  thia 
block,  the  city  paid  $24,000  for  the  land  taken  for  this  avenue,  and  $8,928.84  assessed  on 
the  property  for  enhanced  value,  which  assessment  the  archbishop  and  nominal  proprietors 
refused  to  pay.  This  property  was  estimated  in  1872  to  be  worth  $1,500.000.  Four  other 
large  plots  (2  embracing  the  ground,  now  2  blocks,  between  51st  and  52d  streets  and  4th 
and  5th  avenues;  1-2  block  on  Madison  avenue  between  81st  and  8'2d  streets;  1  block  on 
Lexington  avenue  between  68th  and  «9th  streets)  are  under  perpetual  leases  from  the  city 
to  Roman  Catholic  institutions  at  annual  rents  of  $1  each,  the  1st  and  2d  from  1846  and 


792  APPENDIX. 

•will  naturally  bring  on  a  conflict  in  respect  to  taxation  of  ecclesiastical  prop- 
erty and  religious  corporations.  Of  course,  the  principle  of  taxation  or  ex- 
emption should,  as  there  is  no  established  religion,  be  applied  impartially  to 
all  religious  denominations,  R.  C.,  Protestant,  Jewish,  or  Pagan.  According 
to  Rev.  S.  T.  Spear,  D.D.,  in  his  "Religion  and  the  State,"  the  constitutions 
of  Missouri  and  Alabama  subject  all  church-property  to  taxation;  those  of 
Minnesota  and  Kansas  exempt  from  taxation  all  houses  of  worship  and  church- 
property  used  for  religious  purposes,  and  that  of  Arkansas  exempts  all  houses 
used  exclusively  for  public  worship ;  but  in  32  states  the  matter  is  expressly 
or  impliedly  placed  within  the  jurisdiction  of  the  state  legislatures.  Taxation 
is  argued  from  the  governmental  protection  of  religious  corporations,  &c. ,  for 
which  they  should  be  taxed  like  other  corporations  or  individuals ;  from  the 
necessary  increase  of  taxes  on  tax-paying  property1  in  consequence  of.  this  pres- 
ent exemption ;  from  the  tendency  of  taxation  to  check  extravagance  in  church- 
building  and  accumulation  of  ecclesiastical  property,  &c.  Exemption  is 
argued  from  the  benefit  of  church-edifices,  &c. ,  to  the  community ;  from  the 
lack  of  remunerative  income  from  such  property ;  from  the  alleged  necessity 
of  taxing  or  exempting  alike  all  charitable  and  benevolent  and  educational  in- 
stitutions, cemeteries,  &c.  But  it  is  certain  that  degrees  of  benefit  or  of  dan- 
ger, of  needed  encouragement  or  discouragement,  may  be  proper  bases  of 
discrimination  in  respect  to  taxation,  exemption  from  taxation,  or  appropria- 
tion of  public  money.  It  is  also  a  fact  that  the  accumulation  of  R.  C.  eccle- 
siastical property  in  other  countries  has  been  so  great  and  so  burdensome  and 
so  corrupting  as  to  provoke,  if  not  necessitate,  confiscation  or  revolution,  or 
both  (see  pp.  334-5,  656,  752,  &c.).  President  Grant  in  his  message  to  Con- 
gress Dec.  7,  1875,  after  proposing  a  constitutional  amendment  for  the  main- 
tenance of  unsectarian  free  schools  (see  pp.  785-6),  proceeded :  "  I  would  also 
call  your  attention  to  the  importance  of  correcting  an  evil,  that,  if  permitted  to 

1857  to  the  R.  C.  Orphan  Asylum,  the  3d  from  1866  to  the  Sisters  of  Mercy,  the  4th  from 
1870  to  the  Sisters  of  Charity.  In  March,  1872,  the  1st  and  2d  of  these  plots  were  estimated 
to  be  worth  §  1,500,000;  the  3d  $200,000;  the  4th  $300,000.  In  the  3  years  18«9-70-71  the  R. 
C.  church  in  the  city  of  N.  Y.  drew  from  the  public  treasury  $1,396,388.51  in  cash  for  the 
support  of  its  church-schools,  asylums,  convents,  and  churches  (see  report  of  Committee 
on  Political  Reform,  March  6,  1872,  signed  by  Dexter  A.  Hawkins,  chairman,  and  Charles 
Collins,  secretary).  The  leaders  of  the  Tammany  ring  of  1871  (see  p.  078)  have  been  de- 
prived of  their  power;  but  the  R.  C.  church  receives  and  practices  as  much  favoritism  in 
N.  Y.  as  ever.  Hon.  John  Kelly,  whose  wife  Is  Cardinal  McCloskcy's  niece,  has  been  since 
1872  the  leader  of  Tammany  Hall,  and  was  appointed  comptroller  of  N.  Y.  city,  Dec.  7, 187fi. 
—In  June,  1876,  Judge  Lawrence  of  the  Supreme  Court  granted  a  decree  securing  the  Acad- 
emy of  the  Sacred  Heart  In  N.  Y.  perpetually  from  payment  of  taxes,  that  institution 
being  then  $42,000  in  arrears  for  5  years'  assessed  taxes,  and  claiming  to  occupy  for  school- 
purposes  all  its  large  and  valuable  premises  (75  acres?).— In  Brooklyn,  N.  Y.,  half  a  dozen 
entire  blocks  of  buildings  near  Atlantic  avenue,  Immensely  valuable,  bequeathed  to  the 
R.  C.  church  by  an  Irishman  who  was  said  to  be  in  his  second  childhood,  occupied  as  ware- 
houses and  stores,  and  extending  from  the  water  to  above  Court  St.,  are  exempted  from 
taxation  (so  says  N.  Y.  Weekly  Witness,  Nov.  9, 1876). 

i  Thus  in  Montreal,  Canada,  according  to  the  N.  Y.  Witness,  the  exemption  of  ecclesi- 
astical property  adds  25  pur  cent,  to  the  taxea  on  the  taxed  property. 


CONTESTS  ABOUT  ECCLESIASTICAL  PROPERTY,  U.  8.  793 

continue,  -will  probably  lead  to  great  trouble  in  our  land  before  the  close  of  the 
19th  century.  It  is  the  accumulation  of  vast  amounts  of  untaxed  church- 
property.  In  1850,  I  believe,  the  church-property  of  the  U.  S.  which  paid 
no  tax,  municipal  or  state,  amounted  to  about  $83,000,000.  In  1860  the 
amount  had  doubled.  In  1875  it  is  about  $1,000,000,000.  By  1900,  with- 
out any  check,  it  is  safe  to  say,  this  property  will  reach  a  sum  exceeding 
$3,000,000,000.  So  vast  a  sum,  receiving  all  the  protection  and  benefits  of 
the  government,  without  bearing  its  proportion  of  the  burdens  and  expenses 
of  the  same,  will  not  be  looked  upon  acquiescently  by  those  who  have  to  pay 
taxes.  In  a  growing  country  where  real  estate  enhances  so  rapidly  with  time 
as  in  the  U.  S.,  there  is  scarcely  a  limit  to  the  wealth  that  may  be  acquired 
by  corporations,  religious  or  otherwise,  if  allowed  to  retain  real  estate  without 
taxation.  The  contemplation  of  so  vast  a  property  as  is  here  alluded  to,  with- 
out taxation,  may  lead  to  sequestration,  without  constitutional  authority,  and 
through  blood.  I  would  suggest  the  taxation  of  all  property  equally,  whether 
church  or  corporation,  exempting  only  the  last  resting  place  of  the  dead  and 
possibly,  with  proper  restrictions,  church-edifices."  How  he  would  have 
this  suggestion  carried  out,  whether  by  amendment  to  the  constitution  of  the 
U.  S.  making  such  taxation  obligatory  on  state  and  local  authorities,  or  by 
some  slower  mode  of  influencing  public  opinion  and  thus  securing  concurrent 
action  in  the  different  states,  is  not  stated :  but  that  the  matter  is  important, 
and  that  both  the  tenure  and  the  taxation  of  ecclesiastical  property  will  be  the 
occasion  of  conflicts  with  Romanism  in  the  U.  S.,  for  which  due  preparation 
should  be  made,  can  hardly  be  doubted. 

§  6.  There  must  come  in  the  U.  S.  a  contest  in  regard  to 
the  supremacy  of  church  or  state.  The  contests,  present  and  pro- 
spective, which  have  been  already  noticed,  depend  more  or  less  upon  the 
Roman  church's  claim  of  supremacy  (see  pp.  718,  &c.).  The  state  may 
assist  the  hierarchy  in  training  their  children,  managing  their  people,  control- 
ling their  property ;  but  must  not  interfere  to  guard  the  rights  of  these  chil- 
dren or  people  or  even  the  nation's  life.  Everywhere  the  R.  C.  hierarchy 
claims  and,  so  far  as  it  can,  enforces  the  supremacy  of  the  pope  and  "the  im- 
munity of  the  church  and  of  ecclesiastical  persons"  from  the  jurisdiction  of 
the  civil  authorities  (see  p.  576).  These  claims  are  far-reaching  and  porten- 
tous. 

The  multiplication  of  convents,  orphan  asylums,  and  other  R.  C.  institutions, 
not  subject  to  visitation  and  supervision  by  the  civil  authorities  (see  p.  336), 
is,  in  the  eyes  of  Protestants,  dangerous  to  liberty  and  to  virtue.  It  is  certain 
that  persons  have  been  involuntarily  and  unlawfully  confined  or  imprisoned 
in  such  institutions;1  that  the  secrecy  which  characterizes  them  is  favorable 

i  In  the  summer  of  1875,  Mary  Gatcly,  a  servant  girl,  was,  at  her  father's  instance,  ar- 
rested by  a  police-officer  in  Jersey  City,  N.  J.,  on  a  warrant  for  assault ;  forcibly  taken  by 
her  father  and  the  officer  from  the  house  where  she  lived  to  Newark,  and  there  confined  in 
the  House  of  the  Good  Shepherd  (N.  Y.  Weekly  Witness,  July  15th,  1875).  See  also  pp. 
677-8.  &C. 


794  APPEKTDIX. 

to  the  commission  and  concealment  of  crimes ;  and  that  those  who  thus  retire 
from  the  world  are  sometimes,  at  least,  no  better  than  others  who  live  in  the 
world,  and  would  not  be  treated  unjustly  if  they  were  similarly  subject  to  the 
scrutiny  of  mankind.  A  foundling  asylum,  like  that  in  New  York,  for  in- 
stance, whose  doors  and  records  alike  are  closed  to  the  administrators  of  the 
law,  may  encourage  licentiousness  and  child-stealing,  and  screen  even  murder. 
Baby-farming  may  be  as  detrimental  to  the  health  and  life  of  infants,  when 
carried  on  by  the  "  Sisters  of  Charity,  commonly  called  Gray  Nuns  "  of  Mon- 
treal,1 as  it  would  be  in  establishments  less  ecclesiastical  and  more  open  to 
inspection.  R.  C.  orphan-asylums  and  kindred  institutions  are  of  course 
strictly  sectarian,  and  may  be  used,  with  or  without  the  connivance  of  their 
managers,  for  purposes  of  oppression,  abduction,  revenge,  avarice,  prosely- 
tism,  &c.  Protestants  cannot  readily  avoid  believing  that  the  persistent  op- 
position of  the  R.  C.  hierarchy  and  their  allies  to  the  visitation  and  supervis- 
ion of  R.  C.  institutions  by  the  civil  authorities  is  often  due  to  something 
besides  holy  and  heavenly  aims.  "  For  every  one  that  doeth  evil,  hateth  the 
light,  neither  cometh  to  the  light,  lest  his  deeds  should  be  reproved.  But  he 
that  doeth  truth  cometh  to  the  light,  that  his  deeds  may  be  made  manifest 
that  they  are  wrought  in  God"  (John  iii,  20,  21). 

The  R.  C.  priest,  not  unfrequently,  sets  himself  above  the  civil  law.  Thus 
the  R.  C.  priest  at  Manistee,  Mich.,  was  reported  at  Christmas,  1876,  to  be 
making  a  sensation  by  denying  the  right  of  the  state  to  require  him  to  return 
certificates  of  marriage  and  consequently  refusing  to  obey  the  civil  law  on  that 
subject.  He  could  certainly  plead  that,  according  to  the  canon  law  and  the 
Syllabus,  marriage  and  divorce  are  ecclesiastical  matters,  with  which  the 
civil  authority  has  no  right  to  intermeddle;1  and  that  he  himself  as  a  priest 

1  The  Montreal  Witness  published  a  detailed  account  (summarized  in  N.  Y.  Weekly  Wit- 
ness of  April  20, 1876)  of  an  infant  taken  by  the  Gray  Nuns  to  board,  but  sent  out  into  the 
country  by  them,  and  not  recovered  by  its  fathtr  (Peter  Nangler,  from  N.  Y.),  till  it  was 
dying  of  starva*  ion  and  want  of  care.  The  bishop's  organ,  Le  Nouveau  Monde  l=-The  New 
World]  admitted  that  The  greater  number  of  the  children  received  at  this  institution  die 
within  the  first  year,  but  attributed  this  to  the  hardships  Buffered  by  them  before  their 
reception  at  the  foundling  hospital,  they  being  often  frozen,  sick,  ulcerated,  with  limbs 
broken,  or  otherwise  ailing,  on  their  arrival.  The  system  of  baby-farming  practiced  by 
these  nuns  is  described  in  the  Witness  as  connected  with  exposure,  coarse  food,  poverty- 
stricken  abodes,  destitution  of  medical  or  other  proper  care,  and  death  in  the  majority  of 
cases. 

i  Rev.  James  McGlew,  R.  C.  priest  at  Chelsea,  Mass.,  repeatedly  denounced  from  the  altar 
Robert  C.  Fanning  and  Mrs.  Fanning  as  fornicators  and  living  in  mortal  sin,  because  they 
had  been  married  only  by  a  justice  of  the  peace;  he  was  thereupon  sued  by  Mr.  Fanning 
for  libel,  but  the  jury  disagreed  (10  for  the  plaintiff,  2  for  the  priest)  and  were  discharged 
in  May,  1875;  the  case  was,  however,  settled  June  20, 1876,  each  party  paying  half  the 
costs,  and  the  priest  publishing  a  statement  that  he  simply  meant  "  that  Fanning  in  being 
married  by  a  magistrate  had  violated  the  rules  of  the  Catholic  church,  and  as  a  Catholic 
•was  censurable."— The  Syllabus  has  among  its  condemned  errors :  "71.  The  Tridentine 
form  [of  solemnizing  marriage]  does  not  bind  under  the  penalty  of  nullity  where  the  civil 
law  prescribes  another  form  and  determines  the  marriage  by  this  new  form  to  be  valid." 
"73.  Marriage,  truly  so-called,  may  exist  by  virtue  of  a  merely  civil  contract;  and  it  ia 


SUPREMACY  OF  CHURCH  OR  STATE,  U.  S.  795 

has  a  divine  right  of  immunity  from  all  subjection  to  civil  government  (see  p. 
576).  But  the  people  of  the  U.  S.  deny  his  principle  and  disallow  his  prac- 
tice.— Another  case  illustrates  another  phase.  A  few  years  ago,  Patrick  Bun- 
bury,  a  zealous  R.  C.  of  Kalamazoo,  Mich.,  having,  under  his  priest's  influence, 
mortgaged  his  farm  to  raise  $10,000  for  completing  a  new  church,  and  being 
in  danger,  after  the  priest's  death,  of  losing  his  farm  by  foreclosure  of  the 
mortgage,  as  both  the  parish  and  the  bishop  refused  to  repay  the  loan,  com- 
menced a  civil  suit  against  the  bishop.  He  was  at  once  excommunicated,  and 
frightened  into  withdrawing  the  suit ;  and  though  he  obtained  absolution,  his 
anxiety  of  mind  brought  on  illness  and  death.  Thus  he  lost  both  his  money 
and  his  life.  But  this  use  of  excommunication  to  shield  an  ecclesiastic  from 
legal  responsibility  led  to  the  introduction  of  a  bill  into  the  legislature  to  pun- 
ish by  fine  of  from  $1000  to  $5000,  or  imprisonment  of  from  1  year  to  5  years, 
any  priest  or  bishop  who  should  excommunicate  or  threaten  to  excommuni- 
cate any  member  of  the  church  with  the  intent  to  prevent  him  from  commen- 
cing any  suit  or  collecting  any  claim.  In  the  U.  S.  as  in  Prussia,  the  state  must 
defend  its  subjects  from  ecclesiastical  tyranny.  Other  claims  and  occasions  of 
conflict  with  R.  C.  ecclesiastics  are  noted  on  pp.  586-7,  730,  761-2. 

The  right  to  use  force  in  behalf  of  the  R.  C.  church  has  been  claimed  and 
often  exercised.  The  Syllabus  condemns  as  an  error  the  denial  of  this  right 
(see  pp.  578,  723),  and  every  R.  C.  mob  harmonizes  with  the  Syllabus  on  this 
point  (see  pp.  658-60).  If  the.people  of  this  country  maintain  free  speech  and 
a  free  press  (and  no  political  party  which  openly  denies  these  rights  can 
live  in  the  U.  S  ),  the  Vaticanism  which  denies  these  rights  and  the  intolerant 
violence  which  would  crush  them  out  must  be  resisted,  and  their  power  to 
harm  must  be  destroyed.  Roman  Catholics  must  be  compelled,  if  necessary, 
to  let  others  have  in  this  free  country  such  liberty  as  they  claim  for  themselves. 
It  is  safe  in  any  town  or  city  to  speak  in  favor  of  the  convent  and  the  confes- 
sional ;  it  must  be  made  as  safe  everywhere  to  speak  against  them.  Orange- 
men and  Fenians  must  stand  on  the  same  footing;  and  so  must  converts  to 
Romanism  and  converts  to  Protestantism.  The  civil  law,  impartial  in  its  pro- 
tection and  in  its»restraint,  must  be  obeyed  by  all,  whether  ecclesiastics  or 
laymen.  There  is  far  less  danger,  in  the  view  of  Protestants,  that  the  civil 
legislator  or  judge  will  usurp  the  prerogatives  of  conscience  and  of  God,  than 
that  either  the  pope  who  claims  a  divine  right  of  directing  consciences,  or 
some  of  those  who  rule  in  his  name,  will  act  as  lords  over  God's  heritage  (1 
Pet.  v,  3),  calling  evil  good  and  good  evil,  putting  darkness  for  light  and  light 
for  darkness  (Is.  v,  20).  Every  personal  conscience  has  its  rights,  but  it  may 
be  perverted  or  seared  with  a  hot  iron  (1  Tim.  iv,  2) ;  the  misguided  con- 
science is  to  be  treated  with  tender  and  respectful  consideration ;  but  the  for- 
eign dictator  of  conscience  and  his  decrees  which  he  would  enforce  upon  others 
as  the  utterances  of  their  conscience,  are  not  entitled  to  the  rights  of  con- 
false,  cither  that  the  contract  of  marriage  among  Christians  is  always  a  sacrament,  or  that 
the  contract  is  void  if  the  sacrament  is  excluded."  "  74.  Matrimonial  causes  and  espou- 
sals belong  by  their  own  nature  to  ciril  jurisdiction." 


796  APPENDIX. 

science  here  while  they  repudiate  all  the  responsibilities  of  humanity  and  of 
reason  (see  pp.  724,  788-90). 

§  7.  Romanism  must  have  its  contests  here  with  the 
secret  societies  which  it  can  not  control.  Secrecy  is  neither 
unknown  nor  regarded  as  wrong  in  itself  in  the  R.  C.  church ;  it  characterizes 
the  confessional,  the  conclave,  the  multitudinous  orders  and  congregations, 
and  indeed,  we  might  say,  almost  all  the  proceedings  of  the  ecclesiastics  and 
religious.  But  whatever  organization  is  not  presided  over  or  directed  by  R. 
C.  ecclesiastics,  especially  if  it  has  any  element  of  secrecy  or  independence  in 
regard  to  them,  must  come  under  the  ban,  and  must  somehow  be  made  to 
feel  its  condemnation.  Thus,  the  Father  Matthew  Temperance  Society  of 
Lynn,  Mass.,  got  up  a  picnic  without  permission  from  their  parish-priest,  who 
from  the  altar  forbade  his  people  to  attend  it.  But  discriminations  are  some- 
times made  in  cases  which  seem  to  outsiders  to  be  alike,  Joseph  Guibord,  for 
example,  being  refused  ecclesiastical  burial  for  belonging  to  the  Canadian  In- 
stitute, while  others  received  it  who  belonged  to  the  same  Institute  (see  p. 
761).  Some  freemasons  also  and  some  Fenians  have  been  buried  with  the 
regular  public  ceremonies,  though  the  organizations  themselves  are  declared 
to  be  under  condemnation  (see  p.  390).  The  refusal  of  Cardinal Cullen  (Feb., 
1877)  to  allow  the  remains  of  John  O'Mahony,  head-center  of  the  Fenians,  to 
lie  in  state  in  Dublin  Cathedral,  and  the  published  reasons  for  this,  including 
the  condemnation  cf  Fenianism  by  the  R.  C.  .church,  show  the  antagonism 
between  this  secret  order  and  the  hierarchy.  Dec.  15,  1875,  Abp.  Wood  of 
Philadelphia  issued  a  circular  letter,  condemning  the  Ancient  Order  of  Hiber- 
nians ;  and  the  members  of  this  order  who  are  known  as  "Molly  Maguires" 
were  soon  accordingly  publicly  excommunicated  by  the  priests  at  Shenandoah 
and  other  places  in  Pennsylvania.  February  11,  1877,  a  pastoral  from  Bp. 
O'Hara  of  Scranton,  excommunicating  the  Ancient  Order  of  Hibernians  and 
instructing  the  clergy  to  refuse  the  sacraments  to  all  members  of  this  order, 
was  read  in  the  churches  of  his  diocese.  But  the  organization  in  April,  1877, 
was  declared  to  have  altered  its  constitution,  cut  off  its  members  in  3  counties 
of  Pennsylvania,  and  made  its  peace  with  the  hierarchy  (see  pp.  776, 780).  In 
this  as  well  as  in  other  countries,  the  contest  must  come — long  and  bitter,  it 
may  be — between  the  secret  organizations  which  are  controlled  at  Rome,  and 
those  which  are  not  controlled  at  Rome,  but  have  members  in  the  R.  C.  church. 
There  must  be  subserviency  to  Rome  or  war  with  Rome,  for  "the  right  of 
private  judgment "  is  rank  heresy  in  the  eyes  of  the  Pope  and  of  all  whom  he 
recognizes  as  his  loyal  subjects  (see  chap.  XXII).  Vaticanism  has  no  tolerance 
for  liberalism,  no  love  for  mental  or  moral  independence,  no  affinity  with  real 
democracy  or  republicanism ;  but  it  will  use  whatever  persons  or  organizations 
or  parties  it  can  make  tributary  to  its  own  ends,  and  it  will  use  them  just 
where  and  while  it  can  make  them  thus  tributary ;  it  is  not  squeamish  over 
inconsistencies  or  appearances  of  evil ;  it  can  bind  or  loose,  pardon  or  indulge, 
bless  or  curse,  enrich  or  beggar,  honor  or  disgrace,  beatify  or  excommunicate, 
canonize  or  anathematize ;  with  all  its  multitudinous  resources  and  auxiliaries, 


CONTESTS  WITH  SECRET  SOCIETIES,  U.  S.  797 

with  all  its  array  of  means  and  instruments,  with  all  the  prestige  of  its  an- 
tiquity and  grandeur  and  unquestioned  power,  with  all  its  appeals  to  sense 
and,  imagination,  with  all  its  allurements  and  fascinations  and  promises  of 
good  here  and  hereafter,  with  all  its  frowns  and  thunders  and  threatenings  of 
unutterable  evil  in  this  world  and  in  purgatory  and  in  hell,  it  is  ready  for  the 
combat  to  put  down  all  insubordination  among  its  own  people,  to  root  out 
from  among  them  every  organization  which  it  can  not  control,  to  make  them 
all  yield  full  homage  to  the  bishop  of  Rome,  who,  though  "servant  of  the 
servants  of  God,"  demands  implicit  obedience  from  every  member  of  the 
church. 

But  with  all  its  difficulties  and  conflicts,  internal  and  external,  Romanism 
has  still  strength  and  skill  and  determination  enough  to  make  it  needful  that 
all  Protestants  and  all  Christians  should  "put  on  the  whole  armor  of  God," 
that  they  "may  be  able  to  stand  against  the  wiles  of  the  devil.  For  we  wres- 
tle not  against  flesh  and  blood,  but  against  principalities,  against  powers, 
against  the  rulers  of  the  darkness  of  this  world,  against  spiritual  wickedness 
in  high  places  "  (Eph.  vi,  11,  12).  Jesus  Christ  and  His  Church  shall  have  a 
complete  and  glorious  victory ;  but  only  those  who  do  the  will  of  God  truly 
belong  to  His  Church  or  can  share  in  its  victory  (Matt,  vii,  21 ;  xvi,  18). 


ALPHABETICAL   AND    EXPLANATORY. 


Aaron,  262. 

Abbey,  Abbot,  Abbess,  128,  207,  210,  216, 236-7. 
240,  268-9, 264-90, 295.  333-4,  346-7,  467,  566. 

Abdias  (  =  Obadiah),  409. 

Abingdon,  Va.,307. 

Abiram,  346. 

Ablution.  444  (cut),  445. 

Abortionism,  668. 

Abraham.  Abram,  20,  414, 454,  625. 

Abruzzi,  195. 

Abruzzo,  157. 

Absolution,  92, 129, 168,  418.  426, 464,504,521-2, 
524,  527,  530,  536-7,  553,  566,  660. 

Abaolutos,  682. 

Abstinence,  309,  495,  497,  502,  619. 

Abyssinia,  -ans,  70,  691. 

Academies,  Chs.  VIII.,  XXIV.,  &c. ;  see  Educa- 
tion.—Academy  of  Music  (N.  Y.),  150,670. 

Acerbissimum,  641. 

Achaia,  31. 

Acolyte,  -lyth,  255-6,  430,  464. 

A>-i/iiii  Paolo,  A.  Verging,  A.  Felice,  74. 

Actium,  Battle  of,  31,  35. 

Act  of  Kaith  ;  see  Auto  ila  Ft.  Faith. 

Acts  of  the  Apostles,  122. 

Adalbert,  Bp.,  3il. 

Adam, 91,  104,  5?2. 

Adeodatus  (pope),  158. 

Administrator  (of  a  vacant  diocese),  278-80. 

Adoration,  43S,  443, 493-4, 500,  &c.;  see  Idolatry, 
Images,  Veneration,  &c. 

Adrian  (emperor,  &c.) ;  see  Hadrian. 

Adrian  (Mich. 1.329. 

Adriatic  Sea,  31,  31,  49,  60, 126, 138. 

A'lsumus,  Domitif,  23J. 

Adultery.  510,  650,  &c  ;  see  Immorality,  &c. 

Advent,  2ol,  427-8,  452-3,  485,  495-7,  619. 

-Knca-i ;  see  Eneas. 

,l>c-ul;ipiu-i,  42. 

jEternus  iUe,  170-1,  411,  636. 

JStna,  Mount,  419. 

Afghanistan,  690. 

A  fortiori,  676 

Africa,  -an.  27,  29,  81,  34,  40.  46.  110.  155-7, 
275, 292  3, 35:3, 362-6,  370,  372-3, 423,  691,  693, 
708. 

Agapetus  I.  (pope),  157. 
"         II.    "        160. 

Agatha,  St.,  440. 

Agatho,  St.  (pope),  117, 158,  208. 

Aggeus(=  Haggai),  409. 

Agnes,  St.,  63,  84,  259,  440.— Basilica  of  St. 
AgneH  (Rome).  6*J,  63, 84.— The  St.  A.  Commu- 
nity OV'iH.),  331. 

Aifnus  D'i(=  Lamb  of  God),  442-3  (cut),  469. 

Agram,  192. 

Agrippa,  Marcus,  80 ;  see  Herod  Agrippa. 

Ailly,  !>';  gee  D'Ailly. 

Ai«.e,  460,  Chs.  I.,  XX.,  &o. 

Alx  (France),  319. 


A  jure,  410. 

Ala,  460. 

Alabama,   316,  549,  666;     see  places  marked 

"(Ala.)". 

Alameda  y  Brea,  Cardinal  de,  192. 
Alaric,  46. 
Alaska,  688-9. 
Alb,  143,  2  >8-60,  264. 
Alba  Longa  (Italy),  21. 
Albani,  Cardinal,  188. 

"       Villa,  69. 

Albano  (Italy),  157, 187, 191. 
Albany  (N.  Y.)  and  its  Diocese,  270,  276,  279, 

297-8,  305,  314,  3*1,  324-5,  358,  659,  619-20, 

6*52-3,  676. 
Alberic,  127. 
Albert  (antipope),  161. 
Albert  (patriarch  of  Jerusalem),  3H1. 
Albi,  Albiga,  Alby,  391. 
Albigenses,  Albigensians,    Albigeois,  208,  298, 

300,  374-5,  391-4,  400,  579-80,  705. 
Alboin,  47. 

Albuquerque  (N.  Mex.),  327,  360. 
Albus(=  white),  258. 
Alemany,  Abp.  J.  S.,  241,  281,  300. 
Alessandria  (North  Italy),  1»>3. 
Alexander  I.,  St.  (pope),  155,  440. 
II.   (pope),  119,  161. 

TTT  '  1«1     189 


III. 
IV. 

V. 
VI. 


161, 188,  208. 
162,  303. 

131,163,209,294. 
61,  75,  133-4,  163, 

581. 

6'.,  163.  306. 
164,  582. 


"  VII. 
"  VIII. 
"  Severus  (emperor),  37. 

Alexandria  (Egypt),  73,  124,  *05,  218,  258. 
"  (Tft.),  359. 

Alexian  (=  of  Alexius)  Brothers,  309. 

Alexius,  St.,  309. 

Alfieri,  152. 

Algeria,  Algiers,  290,  312,  691. 

Albania,  Jose,  650-1. 

Alias  (=  elsewhere,  otherwise),  409. 

Allegany  (N.  Y.),  296-7. 

Allegheny  City  (Pa.),  327. 

Allegiance,  Release  from,  128,  678,580-1. 

Alleluia  (=  Hallelujah  =  Praise  the  Lord),  413, 
430, 446 

Allen,  George,  669-70. 

Allen  Co.  (Ind.).  328. 

All  Hallows  College  (Ireland),  369. 

Allocution,  Allocutio,  165-6,  197,  230,  232,  239, 
251,583,585,641,653-4. 

All  Saints'  Day.  195,  496. 

All  Souls'  Day,  498. 

Allumiera,  194. 

Alma  Mater  (=  nourishing  mother,  foster-moth- 
er ;  hence,  the  college  or  seminary  where  one 
was  educated),  613. 


GENERAL  INDEX. 


799 


Almanac,  Catholic ;  see  Catholic  Family  Al- 
manac. 

Almedo.  Father,  362. 

Almighty  God,  H>3,  149,  227,  426,  430,  432-3, 
437,  439.  447,  493,  506,  522-3,  681,  5b9,  6i*4. 

Almonry  (=  Ambrv),  460. 

Alms,  Alms-deeds,  106,  618,  633,  633,  &c.;  see 
Aayluuis,  lieggars,  &c. 

Almshouse,  71- 

Aloysius.  Church  of  St.  (Washington,  D.  C.), 
359.— Monastery  of  St.  A..  344.— Novitiate  of 
St.  A.,  323.—  Sodality  of  St  A.,  4o6. 

Alphonsu?,  Uiureh  of  St.  (N.  Y.).  319,  547; 
(1'Uiladelphia)  304;  (Baltimore)  648.  Bell, 
462. 

Alps,  Alpine,  28,  50,  393,  398-9. 

Altar,  6(5-7,  140,  144,  234-5,  237-8,  247,  2704, 
362,  460,  &c  ,  in  Chs.  XIV.,  XX  ,  &c.— 
A.-bell,  4CO  (cut),  466.— A.-card,  A. -cloth, 
A.-piece,4bU.— A. -Society  ,456.— A. -veil,  430-1, 
481.— See  also  High  A. 

Al!e  vnd  Keue  Welt  (N.  Y.  magazine),  619. 

Alton  (111.)  and  Diocese,  276,280,  308,  323,327, 
559.663. 

Amadeus  VIII.  of  Savoy,  218 ;  see  Felix  V. 

Amat,  Bp  T.,  281,  313. 

Ambassador,  189, 198,  210-1,  219,  221,  235  ;  see 
Legate,  Nuncio,  &c. 

Ambrose,  St.  (bp  of  Milan),  57,  235.  473,508.— 
Ambrosian  (=  of  Ambrose),  240,  423. 

Amboyna,  363. 

Ambry,  400. 

Amelia  (Central  Italy),  191. 

America,  -an,  19,20,  65,  9*-9,109,  133.  136,139, 
15 '..  154,  173, 178,  1*3, 186,  231,  237;  246.  266. 
270,  275,  277,  2S9,  308,  312,  &J6,  339.  356-7, 
333-4, 367-8,  372,  386,  388,  399,  404,  423,  456, 
453,  514,  543.  56 ',  5r«,  6u5.  607,  609-12,  615, 
617-9,  637,  640,  645-6, 649, 655, 657,  065,  66M), 
671,  673,  677,  «S3,  689,  693-4,  700,  702,  704, 
707  12 ;  see  British  A.,  North  A.,  South  A. 

American  and  foreign  Christian  Union :  (the 
Society)  185,  347,  620,  665,  649  659, 674,  686 ; 
(the  magazine)  53t-6,  643-5,  673;  see  Chris- 
tian \\orld. 

American  Bible  Society,  183, 419,  597 ;  see  Bible 
Societies. 

American  Ecclesiastical  Year-Book,  314, 331. 

American  Protestant  Society,  185. 

American  Tract  Society,  621. 

American  Year  Book,  372,665,  684. 

Ainherst  (Mass.),  145. 

Amice,  Amict.  258  60,  522. 

Amos(O.  T.).  409. 

Amphitheatre,  76-7. 

Ampulla,  460. 

Amsterdam  (Holland),^,  197. 

An.  (=  Anno  =  Year),  403. 

Anabaptists,  167. 

Anacletus,  St.  (bp.  of  Rome),  64, 154-5. 
"          II.  (antipope),  161. 

Anagni  (Central  Italy),  162. 

Anam  (S.E.  Asia),  37u,  690 ;  see  East  Indies,  &c. 

Ananias,  346. 

Anastasia,  St  ,  440 

Anastasia.  Sister,  331. 

Auastasius,  St.  (pope),  156. 
"  II  ,  St.  (pope),  167. 

"  (antipope  ),VU. 

"  III.  (pope),  159. 

"  IV.       "       161. 

Anathema,  Anathematize.  95, 107, 111-18, 167-8. 
225,  229-3'",  267,  342.  346,  891.  394,4<'5,  4°9, 
411,  417,  423,  484,  494,  609,  £21-4,  529,  553, 
613,649,653,685,705,708. 


Anchorites,  283. 

Ancona  ^Italy  j,47, 49,50,  136, 163, 193-4,  647. 

Ancus  Martius  (king),  21,  63. 

Andalusia  ( Spain),  378. 

Andorra  (between  trance  and  Spain),  689. 

Andover  (Mass.),  303. 

Andrea  delta  Voile,  Ch'h  of  £antj  (Rome)  63. 

Andrew,  St.,  441,  491,  498.— Church  of  St.  Aa. 

drew  of  the  Valley  (Rome),  63. 
Andria(S.  Italy),  633. 
Angel  261,  424,  439,   456,  48",  493,  618,  624, 

5S3. 

Angelis,  Cardinal  de,  191,  234. 
Angelo,  Michael,  C3,  55.  64,  66, 142.660. 

"       Castle  of  St.,  65,  ',b.  U9,  198,  4<  3. 
Angleria,  1'ietro  Martire  d',  389.  . 

Anglican  (=of  England,  or  of  the  Church  of 

England),  420,  457,  &t6,  681.' 
Angola,  691. 

Anicetus,  St  (pope),  155. 
Animal  Magnetism,  C35. 
Ann  or  Anne,  St.,  4i5,  498.— Church  of  St.  A. 

(N  Y  ),540,646-7,  670.— Sisters  of  St.  A. ,328. 
Annals  of  the   1'ropagation  of  the  iaith,   109, 

339-71,  619. 

Annapoiis  (Md.),  319,  327. 
Ann  Arbor  (Mich.),  319. 
Annats,  217,566 
Anne  ( blnglbh  queen),  399. 
Annesley ,  Mr  .  609. 
Annexation  to  L'.  S.,  667. 
Annotations  (on  the  Bible),  410,  412,  418. 
Anntiario  Pontiftcio,  281. 
Annunciation  of  the  B   V.  M.,  4P5,  496. 
Anointing,  273,  416,  444  (cut),  460-2,  462. 
Antependium,  46<>-l  (cut),  469-70, 481. 
Anterus,  St.  (pope).  156 
Anthem,  484,  600  ;  see  Choir,  Hymn,  Singing, 

&c. 

Anthemius  (emperor),  39. 
Anthony,  St.,  283. 
Anthony  of  Padua,  St.,  294.— Church  of  St.  A. 

of  P.  (N.  Y.I,  296. 
Anti-Catholics,  176. 
Antichrist,  698. 

Antioch  (Syria),  69,90, 121-4,  2(5,  218. 
Antiochus  the  Great,  30. 
Antiphon,  Antiphony,  274,  425,  445,  471. 
Antipope,  154   164,  &c  ;  FCC  Tope. 
Antiquity,  19,  20,  92-6,  108,  112-13,  118, 120, 

6956,  &c. 
Antium,  67. 
Antonelli,  Cardinal  James  (=Giacomo),  141, 

194-7,  L37,  630,  641. 
Antonine  Column  (Rome),  83. 
Antoninus,  Marcus  Aurelius.  37,  43,  68,83. 

"  Pius,  36-7,  43,  82. 

Antonio  (=  Anthony),  St  ,  365. 
Antonucci,  Cardinal,  192  3 
Antony,  Mark  (=  Marcus  Antonius),  33-5. 
Antwerp  (Belgium),  3u9,  *5b. 
Aosta(.\.  Italy\419. 
Apennines,  50j  126 
Apocalypse  (N.  T  ),  409. 
Apocrypha,  -al.  409,  ill,  525-6. 
Apollo,  41,  67  285. 
Apollos,  709. 
Apostate,  Apostasy,  <>43,  349   Chs.  XI.,  XVIII., 

XXII. ,679,  609,  &c. 
Apostle,  123.  361,  386,  4'9,  43t,  436-7,  440,  523, 

637,  647,  632.   67<> ;   see    I'eter,   Paul,   &c.— 

Apostles'  Creed.  2C9,  449,  477,  485-6,  620,  524. 
Apostleship  of  Prayer,  466. 
Apostolic,  -al  (=  of  an  apostle,  of  the  apostles  ; 

hence,  of  a  pope,  as  successor  of  the  apostles.) 


800 


GENERAL  INDEX. 


232-3,  271, 372,418,  453,  &c.— A.  Commissary, 
135 ;  compare  533. — A.  Delegations  and  Pre- 
fectures, 3«.—  A.  Succession,  91,  97, 113, 124, 
229.  &c. — A.  Vicar  and  Vicariate ;  see  Vicar 
Apostolic,  &c. 

Aooxtoticus,  5S6-.7. 

Appian  tt'ay  (Home), 53,  64,  75,  78. 

Appletons'  Companion  iland-Book  of  Travel, 
641. 

Appletons'  New  American  Cyclopedia,  154-64, 
215-16,  288,  291-2,  303-4,  308,  310,313,  317-18, 
320,  324-5,  3*3,  357-8,  448-9. 

Appletons'  New  York  Illustrated,  545-6. 

Apw,  Apsis, 231,247, 461,  547.— Apsidal(=aa  an 
apsis).  547 

A'/ita  Virgo,  74. 

Aqueducts  (Home,),  74,  79. 

Aquensian  Council,  175. 

Aqiiila  (man).  l£3  ;  (city  of  Italy)194. 

Aquilcia  (in  N.  Italy),  114,  155. 

Aquinas,  St.  Thomas,  95,  ll'l,  299. 

Arabi.i,  -an,  -ic,  37, 59. 93, 242.  370,  372, 690. 

Am  Ctfli,  or  Santa  Maria  di  Ara  Call,  Church 
(Uom?).  63 

Aragon,  Arragon  (Spain),  134.375,  &c.,  in  Chap. 
XI. 

Arcadian  ( =  of  Arcadia  in  Greece),  21. 

Arcadius  (emperor),  38. 

Archbishop  (Abp.),  93,5)3,102.124, 138, 166,  168, 
170,  1.'3,  175,  177,  185,  138,  190-3,  199,  202, 
5110,  21i,  220-1,  227,  235-8.  240.  242,  244-6, 
253-9,  262,  261.  270.  277-81,  284,  283,  291,  299, 
800,  379,  337,  410,  419,  420,  467,  484,  487-8, 
6' 19. 5 IS,  533-4,  542,  555,564,  570-1,578,593, 
629, 633-4,  65(5,  695  ;  see  Archdiocese,  Metro- 
politan, Province,  names  of  particular  Arch- 
bishops, &c 

Archbishopric,  281. 

Archponfraternity,  456  :    see  Confraternity. 

Archdiocese,  276-81,  526.  616,  602,664,670,  &c.; 
see  Archbishop,  Archbishopric. 

Archsvnagogue,  412. 

Ardea'lin  Italy),  159. 

Arduno(king),  152. 

An»enteuil  (in  France),  633. 

Argentine  Republic  (3.  A.),  688. 

Arius,  Ariau,  Arianism,  156,  204,  374,  389. 

Arizona,  !477,  281. 

Arkansas,  305,  606  ;  see  places  marked  "(Ark.)". 

Armagh  (Ireland),  684. 

Armenia,  -an,  31.  40,  70,  109.  177,  284,  423  — 
Armenian  Church,  101,109,  219,  242,  267,  423, 
689,  691. — Armeno-Catholics  (=  Armenians 
who  submit  to  the  Pope).  423 

Arminian  ( =  a  follower  of  Arminius),  706. 

Armonia,  386. 

Arnald  (Cistercian  abbot),  392. 

Arnaldo  da  Brescia  (=  Arnold  of  Brescia),  208. 

Arnaud,  Henry, 399. 

Arnold,  Bp.,  633. 

Arrests,  626-7. 

Arthur,  Her  \Vm.,  198. 

Ascension  (festival).  434,  485,  495-6,  601. 

Ascetic,  283,  342,  572,  613,  &c.;  gee  Monastic, 
&c.  • 

Ascoli  (Central  Italy),  162, 191. 

Ash- Wednesday,  452,  462,  485,  495,  497-9,  524. 

Asia.-atic,  30-1,  40.  43,  109,  275,  312,  356,  862, 
372,  689-90,  692-3,  708.— Asiatic  Religions, 
692  —A.  Russia,  690.— A.  Turkey,  310,  690. 

Asia  Minor,  3",  2<»4. 

Asquint,  Cardinal,  192. 

Assessors,  2<H),  37i-8,  880-1. 

AiwW,  Axxisium,  232,  295 ;  see  Francis  (St.), 
Clara  (St.). 


Association  for  Prayer,  456. 

"  "  Propagation  of  the  Faith,  369-70, 

672. 

Association  of  the  Holy  Childhood  of  Jesus,  370. 
"  •'  St.  Louis,  370. 

Assumption  of  the  B.  V  M.  or  of  our  Blessed 
Lady  (festival),  61, 485, 489-90, 496-7.— Church 
of  the  A.  (Baltimore),  643. — Convent  of  the 
A.  Fathers  (Syracuse,  N.  Y.),  298. 

Assyria,  709. 

Astolphus  (Lombard  king),  47. 

Asylum,  71,  296,  &c.,  in  Chap  VTTI.,  562;  see 
Orphan  A.,  Foundling  A.,  &c.— A.  in  church- 
es, &c.,  137. 

Atchison  (Kan.),  289,  563. 

Athanasius,   St.  (bp.  of  Alexandria,  Egypt),  67, 

Athens  (Greece),  Athenian,  20,  43, 154-6. 

Atlanta  (Ga.),  306,  619. 

Atlantic  Monthly,  659. 

Atlantic  Ocean,  20,  40,  543,  617. 

Atonement,  672,  &c.;  see  Propitiation,  &c. 

Attila  (king  ot  the  Huns),  46. 

Aubigne,  J.  H.  Merle  d';  see  Merle  d'  Aubigne. 

Auctorem  Fidei,  177,582. 

Auffray,  \Vm.,  340. 

Auglaize  Co.  (0.),  324. 

Augsburg  (S.  Germany),  95. 

Augusta  (Ua.),  306. 

Augustine  or  Austin,  St.  (bp.  of  Hippo),  57, 
235,  290-1,  298,  300,  302-4,  306,  308-9,  317, 
508-9,  577, 635. 

Augustine  or  Austin,  St.  (abp.  of  Canterbury), 
288,361. 

Augustine,  St.  (Fla.) ;  see  St.  Augustine. 

Augustinian  (or  Austin)  Canons,  290-1  (cut). 

"  "        "      Eremites  or  Friars,  Au- 

gustine   Eremites,  Augustinians  (0.  S.  A.), 
292,  302-3  (cut),  317,  40u. 

Augustulus,  39,  46. 

Augustus  Cesar,  22-3,  26, 34-6, 39,  40,  72,  74,  75, 
78. 

Aula(=  hall),  247 

Aurelian  (emperor),  37.  43,  53 

Aurelius  Claudius  (emperor),  37  :  see  Antoninus 
and  Probus. 

Auricular  Confession,  508-9,  &c.;  see  Confession. 

Aurora  (Ind.),  831. 

"       (R.  C.  newspaper),  619. 

Auspice  Maria,  262. 

Austin  Canons  and  Friars  ;  see  Augustinian. 

Austin,  St.;  see  Augustine,  St. 

Austin  (Tex.),  330 

Australia,  -an,  237,  373,  690. 

Australasia,  99,  690. 

Austria, -an,  49,  109,  137.  139,  151-2,  183,188, 
198,  210,  220,  245,  249,  336,  370,  393,  418,  420, 
585,  617,623-5,  652-3,  656. 685-7,  689. 

Authority,  108, 120-6, 145,  230,  244,  248,  260-1, 
274-6,  351,  375,  378,  389,  392,  403,  465,  501, 
607,  522-3,  526-7,  629,  654-6,  557,  574-5,  640, 
643,  645,  661,  695,  &c.;  see  Supremacy,  Tem- 
poral Power,  &c. 

Authorized  Version  of  the  Scriptures,  412,  417, 
&c 

Auto  da  Fe.Auto  de  Fe,  884-5  (plate). 

Autumn,  497. 

Auxerre  ( France),  62. 

Ava(Burmah),  372. 

At-e  Maria,  Ave,  369,  535,  &c.:  see  Hall  Mary. 

Ave  Maria  (R.  C.  magazine),  619. 

Ai'tnir,  L',  571-2. 

Aventine  Hill  or  Mount  (Rome),  51,  63,  78. 

Avignon  (France),  49,  65, 130-2, 162. 

Avitus  (emperor),  39. 


GENERAL   INDEX. 


801 


Aroyelles  (La.),  330. 

Azores,  110,689,  691. 

Azymes  (=  unleavened  bread),  412. 

Babuino,  Via  d«/(Rome),73. 

Babylon,  -ouian,  123, 130,  &8,  709. 

Bacchus,  41. 

Bacon,  Bp.  D.  W.,  280. 

"        Rev.  Leonard,  D.  D.,  183-4, 659-60, 671-2, 

704-5. 

Bacon,  Roger,  294. 
Baden  (Germany),  210,625. 
Badges,  461. 
Baird,  Rev.  Robert,  D.  D.,  396-8,  534,  646,  684, 

686. 

Baker,  Francis  A.,  669-70. 
Bakewell,  Win.  J.,  669-70. 
Baldachin,  Baldacchino,  66,  248,  461,  464,  647. 
Baldwin  (emperor),  62. 
Balmez,  388. 

Balsam,  Balm,  451,  459,  466,  473. 
Baltes,  Bp.  P.  J.,  280. 
Baltimore  (Md  ).  233,  241,  262,  265,  268,  274, 

276,  278,  297,  302,  306,  312,  314,  318-19,  321, 

323,  327-30,  344,  357  9,  390.  410,  412,  614, 

543-4,  548,  552,  579,  619-20, 662.  666. 
Baltimore  Clipper  (newspaper*,  586. 

"         Episcopal  Methodist  (newspaper),  630. 
"          Lord  ( lst=  George  Calvert),  637. 
"  "     (2d=  Cecilius  Calvert),  637-8. 

Balutius,  176. 
Bamberg  (Germany),  245. 
Bambino,  Satitissimo,  63. 
Bancroft's  (Hon.  George)  History  of  U.  S., 637-8. 
Banner,  459,  461.  467,  491  (cut),  543. 
Banner  of  the  Cross  (newspaper),  669-70. 

"       "    "    South  (R.  C.  newspaper),  619. 
Bans  of  Matrimony,  453. 
Baptism,  Baptized.  91,  103-4,  1%,  109,  361-3, 

370-2,  a37,  405,  414,  449-51,  466,  469-70,  477, 

521-2,  531,  563,  648,  652,  665,  668,  675,684, 

706. 
Baptist,  90.  340,  594,  620,  671,  674 ;  see  John 

the  Baptist. 

Barat,  Mademoiselle,  324. 
Barber,  Daniel,  669-70. 
"       John  \V.,  312. 
"       Virgil  II  ,  669-70. 
Barberini  Palace  (Rome),  69. 
Barberis,  Friar  Philip  de,  377. 
Barcelona  (.Spain),  535,  650. 
Barclay,  Robert,  639. 

Bardstown  (Ky.)  and  Diocese,  317,  358,  666. 
Barefoot.  Barefooted,  302,  311,  384,  672. 
Bareheaded,  45V». 
Bari(.S.  Italv),  633. 
Barili,  Cardinal,  194,  247. 
Barnabas,  St .  440,  498. 
Barnahites,  309. 

Jtarnabo,  Cardinal,  186, 192.  237. 
Barnard.  Hon.  Daniel  D.,  143. 
Baronius.  Cardinal,  93,  310. 
Bartholomew's  Day,  St..  401,  498.— Massacre  of 

St.   B's  Day,  or  B.  Massacre,  66,  381,  401-3, 

705.— Island  of  St.  B.  (Rome),  62;    see  St. 

Bartholomew  ( W.  I.). 
Barton  (Wis.).33l. 
Baruch  (Apocrypha),  4^9. 
Baschi,  Mattoo'(  =  Matthew),  297. 
Basel,  Basil  (Switzerland)  =  Basle. 
Basil  (emperor).  3>7. 
Basil,  St.,  28 1,  508. 
BasileopolU,  555. 

Basilian  Monks,  Racilians,  284,  290. 
Basilica,  54  63  :  see  Peter's  (St.),  &0. 
Basin,  461. 

51 


Basle  (Switzerland),  and  Council  of   B.,  133, 

214-18,  225. 

Bastile  (=  a  tower ;  especially,  the  old  citadel  of 
Paris,  used  as   a     state-prison  and  destroyed 
in  1789  ;  figuratively, a  prison  under  arbitrary 
and  irresponsible  management),  677. 
Basutos  (Africa),  691. 
Baths  (Rome),  78-9  ;  see  Diocletian,  &c. 
Battle-axes,  142. 
Bausset,  Bp.  dc,  354. 
Bavaria,  -an,  109,  161,  210,  245,  249,  370,  574. 

623,  625.  687. 

Bayley,  Bp.  James  R.,  270,  280,  669  70. 
Beads,  95,  461,  &c.;  see  Chaplet,  Rosary. 
Beards,  291, 298. 
Becker,  Bp.  T   A.,  278 
Becket,  St.  Thomas  a,  498. 
Beckx  (Jesuit  general).  356. 
Bedini,  Abp.,  270-4,  534,  656. 
Beecher,  Rev.  Edward,  D.  I).,  514-15. 

"       Rev.  Henry  Ward,  607-9. 
Beggars,  86,  88,  871.-615  ;  see  Mendicity,  Mendi- 
cants, Paupers,  &c. 
Beghards  and  Beguins,  209. 
Beguines,  511  ;  compare  209. 
Bel  and  the  Dragon  (Apocrypha),  409. 
Belfry,  542-3;  see  Bell. 

Belgium,  -an,  98,  108,  188,  233,  245,  290,  292, 
308-9,  318,  356,  3*58,  393,  417,  458,  623,  625, 
651,653,682,686,689. 
Belisarius.  47. 
Bell,  68, 198  236,  384,  401,  458-9,  462.  466,  481. 

500  1,543,  562  ;  see  Chime,  Clapper. 
Bellarmin,  Cardinal,  171-2,  209,  214-15,    526, 

638. 

Belleville  (111.),  327. 
Bellevne  Hospital  (N.  T.),  564. 
Belluno(N.  Italy),  138, 164. 
Beloochistan(Asia),  690. 
Belvedere  (Vatican,  Rome),  66-7. 
Bench,  462,  464,  467,  480,  561. 
BeneiJtcamus  Domino,  446-7. 
Benedict,  St  ,94,284-5,  &c.;  see  Benedictines.— 

St.  B's  Church  (Atchiaon,  Kan.),  563. 
Benedict  I.     (pope),  157. 
"       II.       "       158. 
"       HI.     "       159. 
"       IV.      "       159. 
"       V.        "       160. 
"        VI.      "        160. 
"       VII.     "        160. 
"       VIII.  "       160. 
"        IX.      "        160-1. 
"       X.   (pope?),  161. 
"       XI.  (pope),  132. 1G2,  299. 
"       XII.    "        162'. 

"       XIII.  (Avignon  pope),    131-2,  162-3, 
209,211,299. 
Benedict  XIII.  (pope),  164,  175, 186. 

"       XIV.       "       62,  99,  102,  164,  175-6, 
199,389,418,475,477,537. 
Benedictine  Monks,  Benedictines  (O.  S.  B.),  94, 
284^0  (cut),  333-4.  301.— B.  of  St   Maur,  288. 
Benediction,   141,  144,   248-9,  252,  345-7,  420, 
447,  454,  477,  481-2  :  see  Blessing,  &c.— B.  of 
Blessed  Sacrament,  471  2, 474, 480-2.— B  -Veil, 
264,  462,  481-2. 
&nerltctus.  600. 

Benefice,  166, 189,  217,  223.  208,  5"-3,5G6,  629.. 
Benevento(3.  Italy),  161, 192. 
Benevolent  Societies,  456. 
Benguela  ( Africa),  691. 
Benicia(Cal.),  300-1. 
Benton  (Wis.),  301. 
Benziger  Brothers,  122,  263-4,  459-82,  490-L 


802 


GENERAL  INDEX. 


Berardi,  Cardinal,  194. 

Berger,  Gregory,  418. 

Berlin  (Prussia),  20. 

Bermuda  Islands,  688. 

Born,  Berne  (Switzerland),  616. 

Bernard  (king  of  Italy),  48. 

Bernard,  St.,  80, 110, 117,  288,  488-9. 

Bernardine  Monks,  Bernardiues,  288,  392. 

Bernetzed,  Rev.  C.,  289. 

Bernini,  65,  66,  73. 

Berttiold,301. 

Berulle,  Cardinal  de,  310. 

Besancon  (France),  192,  245. 

Bethel  Baptist  Church  (N.  Y.),  594. 

Bethlehem   (Judea),  36,  411,  642. 

Beast,  Count  Von,  688. 

Beziers  (France),  375-6,  392. 

Bible,  67,  91,  173-83,  370,  373.  382.  389,  394, 
408-21,  517,  627,  587-8,  592,  &c.,  in  Chap. 
XXIV.,  634,  636,  648-51,  653,  666,  658,  6(7, 
685-6,697,699,706;  see  Douay  Bible,  Scrip- 
tures, Vulgate,  &c. — Bible-burning, 44, 418-19, 
655.— Bible  Societies,  137, 173-84,  230,  418-19  ; 
see  American  B.  S. 

Biglio,  Cardinal,  191, 193,  234,  237,241 

Bilio  =  Biglio 

Billiard-table,  142. 

Billiet,  Cardinal,  193. 

Binder,  Rev   M.,  289. 

Binghauiton  (N.  Y.).  325. 

Biretta,  Bi return,  Birretus,  258,  270,  291. 

Birmingham  (Eng.),  185,  310. 

Birmingham  (Pa.),  3l2. 

Bishop  (Up.),  91-3,  98,  102,  109-10,  115,  124-5, 
128-9,  139-40,  148,  165-6,  168,  170,  173, 175, 
187-9, 191-3,  19 /,  199,  202,  &c.,  in  Ch.  VI., 
257-9,  261-2,  268-81,  284-5,  288,  290,  298-300, 
804,333,  308,  313,  320.  343-7,  351,  361,370, 
372,  374-7,  380,  389,  392,  405.  410,  417-18, 
420-1,  424,  435,  449,  451-3,  455, 460,462-7,  469, 

!    472-3,  480,  4834,  497,  502,   604-5,  610,  512, 
.     514-13,  520-5,  527,  631,  542,  552,  &c.,  in  Chap. 
:     XXI.,  572,  578,  580,  583-4,  586,  588-90,  602, 
;     619,629,634,  641,  652-7,  660,666,670,672-3, 
j     695,  703-5;    nee   Diocese,    Ordinary,    Pontiff, 
names  of  particular   Bishops.  &c. — Ecumen- 
ical or   Universal  I}.,  93,  120.— B.  of  Rome, 
93-5,  98,  103.  119,  123,  205-6,  682,  &c. ;  see 
Pope.— B's  Candlestick,  463. 

Bishopric,  281,  558,  538,  629  ;  see  Diocese. 

Bizzarri,  Cardinal,  181, 193,  234,  241. 

Black,  258,  262-4,  287,  291,  294-5,  300,  302,  304, 
303,  308-9.  311-12,  314,  320,  347,  349,  384,  464, 
475,  477-8,  668.— B.  Friars  (=  Dominicans), 
299.— B.  Monks  (=  Benedictines),  287.— B. 
Pope  ( =  General  of  the  Jesuits),  237. 

Blackwell's  Island  (N.  Y.),  359. 

Blanchet,  Abp.  V.  N.,  280. 
"         Bp.  A.  M.  A., 280. 

Blasphemy,  99,  493,  629. 

Blenkinsop,  Mother  Mary  E..  314. 

Blessed  Virgin,  Blessed  Virgin  Mary,  B.  V.  M., 
487,  493,  &c.  ;  see  Mary  the  Virgin. 

Blessing,  430,  453,  461-2,467,  469,  471,  499,  501, 
661,583,  &c.  ;  see  Benediction. 

Blood,  Confraternity  of  the  Precious,  456. 

Blood,  Congregation  of  the  Most  Precious,  324. 

Bloody  Sweat,  the,  485. 

Bloomington  (111.),  325. 

Blue,  270,  478,  647. 

Boards  of  Education,  Chap.  XXIV. 

Bohemia,  -an,  211,  216,  336,  393,  404,  686. 

Bolivia  (S.  A.),  688.      ' 

Bologna  (Italy),  131,  133,  161,  1G3-4,  193,210, 
220,  225,  298,  648. 


Bonald,  Cardinal  de,  190-1,  634. 

Bono.  Mors,  Confraternity  of,  456. 

Bonanni's  Catalogue  of  Religious  Orders,  291. 

2U4,  299,  300,  302,  306,  308-9. 
Bonaparte,  Cardinal,  194  ;  see  Napoleon, 
llonar,  Rev.  Horatius,  D.  D.,  340-2. 
lipnaven,  268. 
Bonaventura,  St.,  78. 
Bonelli,  Kev.  L.,312. 
Boniface  I.,    St.  (pope),  157. 

"       II.,    "          •'      157. 

"       III.  (pope),  157. 

"       IV.        "       157. 

"       V.         "       158. 

"       VI.        "       159. 

"       VII.  (pope?),  130. 

"       VIII.  (pope),  ISO,  132, 162 

"       IX.         "        68,  131,  102. 
Boniface  (apostle  of  Germany),    381.— St.  B'a 

Cnurch  (New  Haven),  565-6. 
Bonnechose,  Cardinal  de,  190-1,  237,  251. 


dex  of  Prohibited  Books,  &c. 

Booksellers,  204,  418.— Bookstore,  421,  620. 

Book  Stand,  462. 

Boots,  287. 

Bordeaux  (France),  192,  451. 

Borgess,Bp.  C.,2i9. 

Borghese  Palace  and  Villa  (Rome),  69. 

Borgia,  Roderic  (=  Alexander  VI.),  133. — Cesar 
B.,  133-4.— Lucretia  B.,  134. 

Borgia  (or  Borja^,  St.  Francis  de,  389. 

Borgo,  the  (Rome),  85  ;  see  Leonine  city. 

Borroineo.  St.  Charles,  102. 

"        '  Cardinal  Edward,  194,  239. 

Borzinski,  John  E.  and  Ubaldus,  333. 

Bossuet  (Bp.  of  Meaux,  France),  582. 

Boston  ( Mass  )  and  Diocese,  202,  270,  276,279, 
296,  318,  319,  327,  357,  359,  544,  558,  563, 
593-4,  600,  619-20,  638,  633,  666,  671,  675  ;  see 
East  B.,  South  B.,  &c.— B.  College,  359, 544.— 
B.  Highlands,  32  <. 

Botto,  534. 

Boulogne  (France),  268. 

Bouquets,  462,  469. 

Bourbon,  Isle  of,  110,  691. 
"        Kings,  137. 

Bourbonnais  Grove  (111.),  310,326-7. 

Bourg-Argental  (France),  192. 

Bourgeoys,  Margaret,  3^3. 

Bourget,  Bp.  I.,  245. 

Boyne  (river  in  Ireland),  712. 

Brahminism,  692. 

Bramante,  55,  65-6. 

Brande's  ( W.  T .),  Encyclopedia  of  Science,  Lite- 
rature and  Art,  473.  495,  641-2. 

Brandes,  Dr.  Karl.  122,  127. 

Brandon  (Vt.),  662. 

Brazil  (S.  A.),  -ian,  109,  237,  270,  352,  886, 
•419,  618, 654-5.  688. 

Bread,  2S7,  422-3, 432-3, 435-6, 451, 462, 467,  471, 
476,  482 ;  see  Eucharist,  Mass. 

Bread-irons,  462. 

Breakspear,    Nicholas    (=IIadrian   IV.,  pope), 

Brescia  (N.  Italy),  208,  307. 

Brethren  of  the  Christian  Schools,  310,  320-1, 

854. 
Breviary,  Breviarium,  104,  110,  120,  190,  206, 

303,  346,  448-9,  462  497,  631-2. 
Bride,  Bridegroom,  454, 665. 
Bridesburg(l'a.),  297. 
Bridgeport  (Ct.),  645. 


GENERAL   INDEX. 


803 


Bridget,  St.  (patroness  of  Ireland)  455,   634; 

(Irish  girl)  630.— St.  B's  Female  School  (N.Y.), 

316. 
Brief,  172-3. 177,  251,  352-3,  356,  511,  531,  582, 

629,  693. 

Brigand,  Brigandage,  102, 137, 195-7,  640. 
Britain,  British  Isles,  British,  Briton,  31,  33,  40, 


320,  357.— B.  Columbia,  288,  688. 

Britannia,  468. 

Bronte  (Sicily).  193 

Bronze,  56,  479,  &c. 

Brooklyn  (N.  Y.),  91,  202,  270,  276,  279,  296, 
301,  306,  313-15,  3£1,  325-6,  328-9,  659,  663. 

Brooks,  lion.  Erastus,  559,  564. 

Brooksiana,  664. 

Brother,  Brothers,  292,  294,  608,  &c.,  see  Or- 
ders (Religious).  —  Brotherhoods,  455-6. — 
Brothers  of  Christian  Charity,  270  — B.  of  the 
Christian  Instruction  of  the  Sacred  Heart  of 
Jesus  and  Mary,  321-2.— B.  of  the  Sacred 
Heart,  323  — B.  of  Mercy,  336. 

Brown  (color),  302-3,  314,  478,  481. 

Brown  Co.  (0.),  308. 

Brownson,  Orestes  A.,  LL.D.,  684,  586,  612, 
672.— B's  Quarterly  Review,  683-4,  612-13,' 
618  19,  644-5. 

Brownsville  (Tex.),  320,  330. 

Brunn  (Austria),  624 

Brussels  (Belgium),  264,  309,  624. 

Brussels  (111.),  325. 

Brutus,  Marcus  Junius,  34-6. 

Brzozowski,  354. 

Buddhism,  -ists,  692. 

Buffalo  (N.  Y  )  and  Diocese,  202,  211,  270,276, 
280,  296-7,  313,  316-21,  325-9,  358-9,  555,  659, 
619,  633. 

Bull,  Bulla,  132, 135, 166-72, 198,  210,  214,  217, 
220-1,  227,  331-5,  352,  350,  377,  379,  394.  405, 
611,533-4,536,582,693. 

Buukli-y,  Miss  Josephine  M., 335-6. 

Burchun,  Peter  S.,609. 

Burgundy  (France),  1*31,  218. 

Burial,  B.-rites,  501,504,587,  658  ;  see  Burying- 
ground,  Cemetery. 

Burlando,  Very  Rev.  F  ,  314. 

Burlington  (Vt.)  and  Diocese,  202, 246,  270,276, 
280,317,659,663. 

Bunnah  (S.  E.  Asia),  690. 

Burning  of  Heretics,  212-13,  364,  377.394,  &c., 
in  i  ii.  XI.,  705  ;  see  Heretic,  Inquisition,  Per- 
secution. 

Burse,  432,  462,  467. 

Burying-ground,  505, 657 ;  see  Burial,  Cemetery. 

Butler  (Abp.  James)  and  his  Catechism,  530-1. 
630-1. 

Butler!  Pa.  ),331. 

B.  V.  M.  (=  Blessed  Virgin  Mary), 495,  &c  ;  see 
Mary  the  Virgin. 

Byron,  Lord  George  G.,  75-6. 

Byzantine  (=  of  liyzantium,  now  Constantino- 
ple), 4/5,541. 

Cabrieres  ( France),  401. 

Cadiz  (-pain),  IsM,  68-5. 

CalTi-arin,  Kaffr  iria  ( Africa),  691. 

C.-igliari  (SarJii.ia  ,  1J1. 

Cain,  34  i,  633. 

Cairo  (  11.),  327. 

Caius,  St.  (  pope>,  15*5. 

Ciyetan,  Cardr.rU,  211,  527. 

Calabria  (>paia),  -an,  100,  301. 

Caloed.  302. 

Caledonians,  40. 


California,  Cal.,  109,  295-6,  301,  305,  316,  357-8, 

360, 368,  649, 604,  618-19,  666-7. 
California  St.  (San  Francisco),  549. 
Caligula  (emperor),  36,  46,  72,  78. 
Calixtug,  St.  (pope),  84, 155. 
"        II.     "       161,207. 
"        III.    "       133,163. 
"        III.  (antipope),161. 
Calotte,  258. 
Calpurnius,  268. 
Calvary,  261,  479. 
Calvary  Cemetery  (Newtown,  L.  I.,  near  N.Y.), 

564. 

Calvary  (Wis  ),  298. 

Calvert,  Sir  George,  Cecilius,  and  Leonard,  637-8. 
Calvinism,  -ist,  -istic,  90,  167-8, 176-7,  610,  670, 

706. 

Cam,  Diego,  363. 
Camaldolese,  189,  288. 
Cambray  (France),  98, 134,  210,  671. 
Cambridge  (Eng.),  292. 
Cambridgeport  iMass.),  326. 
Camillus,  27. 

Campagna  (Italy),  51,  74. 
Campana  (R.  C.  newspaper),  386. 
Campania  (Italy),  28, 155, 157-8. 
Campeggio,  336 

Campidoglio  (Rome),  68  ;  see  Capitol. 
Campo  Fiore  (  Italy),  666. 
Campus  Martius  (Rome),  83,  85  ;   see  Mars. 
Canaan,  20. 
Canada  (Can.).  Canadian,  109, 237,  245,  284,  295, 

308,  310,  316-17.  319-aO,  323,  326,  328,  357-8, 

418,  520,  557,  586,  618,  658,  670,  674,  687-8, 

701. 

Canandaigua  (N.  Y.I,  325-6 
Canary  Isles,  Canaries,  110,  388,  691. 
Cancetleria  (  =  Chancery),  69. 
Candelabrum,  Candelabre,  462-3  (cut),  470. 
Candia,  Peter  de,  131,  209  ;  see  Alexander  V. 
Candle,  143,  249,  458-9,   463,  472,  480-1,  498-9, 

501,  522-4.— Candle-bearer,  463.— Candlemas, 

93.— Candlestick,  462-4,  470,  472  647. 
Canisius'  College  (Buffalo,  N.  Y.),  358. 
Cannae,  28. 
Cannon,  Rev.  F.,  289. 
Canon  (of  a  Council),  104-8,  204,  219,  244,  248, 

267,374^5,  391,  406,  423.  678-9,  £85,  654,  693. 
Canon  <  priest  i,  144,  175,  237,  290-2,  309-10. 
Canonesses,  291. 

Canonical  Hours,  290,  298,  348,  448. 
Canonical  Scriptures,  409  ;  see  Lible,  &c. 
Canonist,  200. 
Canonization,  95,  165,  293,  298,  306,  361,  365, 

389, 490. 
Canon  Law,  98,  107, 125,  130, 135,  185,  200,241, 

265-6, 377,  579,  582-3,  643,  701. 
Canon  of  the  Mass,  93,  423   432,  434-41,  452. 
Canopy,  234,  270,  459,461,  464  \cut/(  480-1. 
Canossa,  129 

Canterbury  (Eng.\  288,  498,  609. 
Canticle  of  Canticles  (Q.  T.),  4C9 
Canton  China  ,  367 . 
Cap,  189,  258,  291,  314, 384. 
Capalti,    Cardinal   Annibal   (=Hannibar,   191, 

191,  231,  532 

Cape,  294,314,  fee.  :  see  Dress,  IL.bit. 
Cape  Colony, '292,  691. 
Cape  Giranieau  (Mo. ',313  327. 
Capella   =Chapel),  66. 
Cape  Verd  Islands,  110. 
Capitol,  Capitoline  Hill  or  Mount  (Rome),  51,  53, 

63,68,69,78,81,83,85,86. 
Caporhe  297. 
Cappa,  261. 


804 


GENERAL  INDEX. 


Cappadocia  (Asia  Minor),  284. 

Capua  (Italy),  28,  32. 

Capuchins  (0.  M.  C.),  143,  238,  294,  297-8,  363, 

335,3dy,372,  395,611,586. 
Caracalla,  37,  46,  78.— C's  Baths,  78-80. 
Cardinal,  63,  86, 96,  98, 110, 128, 131, 133-5, 140, 

143-4,  165,  169,  177,  185, 187-201,  209-11,  213, 

216,  219-21,  227,  232-43,  245,  251,  380,  660 ; 

see  names  of  particular  Cardinals. — C.- Vicar, 

87, 190,  628.— C.-Vice-chanceUor,  69, 191. 
Cardo,  Carclinalis,  187. 
Carinus  (emperor),  37. 

Carlist  (=  partisan  of  Carlos  or  Charles),  634. 
Carloinan/i'rench  king),  48. 
Carloviugian  (=  of  Charlemagne),  48. 
Caruiel,  Mount  (Palestine),  301,  478,  488,539; 

see  Carmelites,  Our  Lady  of  >lt.  C.,  Scapular, 

&c. 
Carmelites,  143,  292,  301-2,  329,  333,  369,  389, 

488,  637,  539,  572-3. 
Carneseechi,  381. 
Carnival,  Carnivale,  68,  498-9. 
Carondelet  (Mo.),  325. 
Carpet,  464. 
Carpiento  (Italy),  192. 
Carranza,  Abp.,  379-80,  389. 
Carrara  (Italy), 549. 

Carriage  (=  carrying)  of  the  Cross,  the,  485. 
Carroll,  lion.  Charles.  637. 

"       Abp.  John,  410,  666. 
Carrollton  ^Md.),  312,  637. 
Carrolltowu  (Pa.),  334. 
Carthage  (N.  Africa),  Carthaginians,  27-31,  45-6, 

117. 

Carthagena  (Colombia,  S.  A.),  386,  653. 
Carthagena(0.),324. 
Carthusians,  61,  288. 
Cartier,Mr.,586. 
Carunchio,  Rev.  V.^  312. 
Carus  (emperor),  3<. 
Casas,  Las,  299. 
Cashel  (Ireland),  684. 
Casoni,  Cardinal,  191. 
Cass,  Hon.  Lewis,  Jr.,  646. 
Cassmesian  (U.  S.),  Monte  Cassino  (Italy),  94, 

286,  288-9. 

CasBius,  Caius,  34-5. — Quintus  C.,33. 
Cassock,  258-9,  261-2,  291,  320. 
Castelar,  653. 

Castt.1  Gandolfo  (near  Rome),  69. 
Castellani,  647. 
Castclnau,  Peter  of,  392. 
Castile  (Spain),  377-8,  387. 
Castor  and  Pollux,  41. 
Castro  (Italy),  133.  . 
Castro,  Francis  de,  363. 
Castro ville  (Tex.),  330. 
Catacombs  (Home),  83-4. 
Catalonia  (Spain ).  377. 
Catawba  (wine),  451. 
Catechism,  Catechising,  871,  408,  603,  580,  589, 

613,  633-1.  Oil,  693;  see  Collofs  C.,  General 

C.,  &c.— C.  of  the  Council  of  Trent,  102-3, 

119,  255-8,  405,  449-52,  484,  603-4,  508,  517-19, 

524  5,  630. 

Catechumens,  257,  423,  431 ;  see  Oil  of  C. 
Catena,  231. 

Caterini,  Cardinal  194,  241. 
Cathari,  208. 
Catharine.  St.,  110,300. 
Catharine  de'  Medici  (=  C.  deMedicis),  402-3. 
Cathedra,  68. 
Cathedral,  100, 176,  221,  265,  863,  384, 458,  468, 

470,  624,  641-61,  609,  632,  697,  706.— C.  (Bal- 


timore), 5434  (plate).— C.  Street  (Baltimore), 

643. 
Catholic  Chronicle  (newspaper),  619. 

Church,  90,  103,  &c  ;  see  Roman  C. 
Directory  ;  seeSadliers'  C.  1). 
"        Family    Almanac,      The     Illustrated, 

154  64,  2024,  208,  215,  219,  281,  288,  326, 333, 

358,  495,  649-50,  620 
Catholic  Guardian  (newspaper),  619. 
"        Mirror  "  619. 

"        Monitor  "  619. 

"        Publication  Society  (N.  Y.),  202-3, 319, 

405,421,518,539,620,694. 
Catholic  Record  (monthly),  619. 
"        Standard  (newspaper),  619. 
"        Telegraph  "          619-20. 

"        World  (monthly),  89,  111  18, 147-8, 203, 

221-4,232-40,242,247-8.  319,372,  387-8,495, 

569-70.576-7,691,  610-12,  619-20,  624,642-3, 

662,  664-72.  675, 682-5,  688-92, 699-701.  , 

Catiline,  32,  81-2. 
Catons ville  ( M  d . ) ,  806. 
Cattolico  (newspaper),  386. 
Caulik,  Cardinal,  190,  192. 
Cavallo,  Monte  (Rome),  67. 
Ceocano  (Italy),  194. 
Cecil,  Rev.  Richard,  698. 
Cecilia,  St.,  440. 

Celestine  I.,  St.  (pope),  117, 157,  205. 
"        II.  (antipope),  161. 
"        II.  (pope;,  161. 
"        III.     "       162. 
«        IV.      "       162. 
"        V.       "       162. 
Celestines,  288. 

Celian  Hill  or  Mount  (Rome).  51,  53,  65. 
Celibacy,  93-4,  101,  104,  1*8-9,  267,  706  ;    see 

Clergy,  Monasticism. 
Cemetery,  663-4,  664,  685,  645,  653,  &c. ;  see 

Burial,  Burying-ground. 
Cenobites,  284. 
Cenotaph,  464,  475. 
Censer,  236,  459,  464-5  (cut),  472,  481,  651.— 

Censer-bearer,  482. 
Censor  (of  ancient  Rome),  23,  35. — Censor,  -ship 

(of  books,  &e.),  88, 183,  299,  381,  410. 
Central  America,  -an,  368,  613, 618,  641,  688. 
Central  Park  (N.  Y.),545. 
Central  Zeitung  (German  newspaper),  619. 
Cephas (=  Peter),  112,  709. 
Ceprano  (Italy),  49,  87. 
Ceremonial  of  the  rhurch,  465,  468,  474,  693. 
Ceremonies,  104,  108, 144,  242,  257,  2704,  346-7, 

367,  385,  392,  4734,  500,  697,  &c.,  see  Forms, 

Mass.  Rites  and  Ceremonies,  &c. 
Ceres,  41. 
Cesar  Julius,  22,  334,36,78,196;  see  Augustus, 

Cesars,  &c. 

Cesarea  (Cappadocia).  284. 
Cesarca  (Palestine).  121,  124. 
Cesars,  the,  33-6,40,434,  48,  78  ;  see  Augustus, 

Cesar,  Claudius,  Tiberius,  &c. 
Ceylon,  109,  372,  690. 
Chafing-dish,  465,  469,  481. 
Chair,  462,  465,  467,  469,  480,  661,  &c.— Pope's 

Sedan-C.,    146   (cut).— C.  of   St.  Peter,  66-9 

(cut). — Ohair-rents,  661. 
Chalcedon  (Asia  Minor),  93,203,205-6,284. 
Chaldean,  242. 
Chalice,  212,  257, 423, 432-3  (cuts),  43742  (cuts), 

444-5,  465-7  (cut),  476,  477  ;  see  Cup. 
Challoner,  Bp.,  412,  455,  503,  618,526,  630. 
Chamberv  (Savoy),  193. 
Champlain(N.  Y.),  418. 
Champorgueil  (France?),  193. 


GENERAL  INDEX. 


805 


Chancel.  114, 429,  464-6,  469,  477,  545,  547. 
Chancellor,  148, 191,  210,  526, 646, 670  ;  see  Car- 
dinal Vite-ct.a  icellor,  Chancery. 
Chancery,  Papal,  l"a,666,  629.— 0.  (of  Inquisi- 
tion), 381. 

Chandler.  Hon.  Joseph  R.,582. 
Chanisnade,  Abbe,  323. 
Chant,  236,  239,  242,  247-8,  345-6,  424,  441,  459. 

473,  476,  600, 7u6. 
Chantal,  Madame  (or  St.)  Jane  Frances  de,  306, 

455 
Chantal,  Mount  de,  306-7. 

"         Sister  Teresa  de,  339. 
Chapel  (in  Church),  57,  61-2,  271  3,  465-6,  542, 

616,  &c.  :  see  <  hurches  and  chapels. 
Chapelle(  France?),  193 
Chaplain,  -cy,  233  7,  289.316,  458,  625-6. 
Chaplet,  314,  466,  487,  632  ;  see  Rosary. 
Chapter  (  =  meeting),  201,  238,  275,  293,298-9, 

333. 

Charbonnel,  Bp.  A  F.  M.  de,  520-1,  586. 
Charge  </'  Affaires,  646. 

Charity.  Daughters  and  Sisters  of;  Fee  Daugh- 
ters of  <J.,  Sisters  of  C. — Charity  Hospital,  304, 
316 

Charlemagne  (Fr.  emperor),  47-8,  65,94, 126-7. 
Charles  the  Bald  (IT.  emperor),  48. 

"         "     Fat        '•         "          48-9. 

"       VI.  ( b'r.  king),  210. 

"       IX.    "      "      401-3. 

"        X.       "       "      544. 

"       V.    (Ger.  emperor),  136, 379,  404. 

"        "     (  —       ?),534. 

"        II.   (Sp.  king),  385. 

"       I.     (Eng.  kiug),  395,  638. 

"       II.       "         "       399. 

"       Albert  (Sard,  kingi,  649. 
Charles's  College,  St.  (Grand  Coteau,  La.),  358. 
Charleston  (\V.  Va.),  325. 

"         (3-  C.I     and  Diocese,  276,  278,  306, 
552,  619,  &J3.  672-3,  703-4.— C.  Gazette,  619. 
Charlestown  (Mass. ),  309. 
Chaste,  Chastity,  287,  293,  454,  527,  &c. ;  see 

Continence,  Vows,  &c. 
Chasuble,  23ij  259-60,  272. 
ChatawaJMpi.),  319. 
Chatelain,  John.  D.  D.,  400. 
Chatham  (New  Brunswick),  245. 
Cheever,  Rev.  Geo.  B.   D.D..  183-4. 
Cliefd'1  aiiL-rt.  650. 
Chesape.ke  Bay  (Md.),  357. 
Cheverus,  Bp.  J.  B.,6t36. 
Chiaramonti  Cardinal  (  =  Pius  VII.),  136. 
Chisivari(  Italy  (.534. 

Chicago  ( 1 11. )  and  Diocese.  19, 51, 276,  280,  288-9, 
305.  309,  317, 319   321,   323-8,  307-9,  548-9, 
619  20,  663-4.  671. 
Chicopee  (Mass.),  327. 

Child  and  Childhood,  Holy  ;  see  Holy  Child,  &c. 
Childe  Harold,  75-6. 
Children,  Multiplication  of,  667-8. 
Children  of  Mary,  456. 
Chili  (S.  A.),  138,  419,655,  687-8. 
Chilliugworth,  Rev.  \\'m.,  408. 
Chime  of  Bells,  462,  466,  643,  548. 
Chimere,  259. 

China,  Chinese,  100, 1,19,  237,  362,  366-72,  690. 
Chiniquy,  Rev.  Charles,  557,  674. 
Choir,  234,  233-40,  242, 273,  237, 348, 424, 430-1, 

445,448,  457,466.477  ;  see  Sistine  0. — C.-mas- 

ter,  289.— C.-sisters,  3^4,  &c.,  in  Chap.  VIII. 
Choiseul  (Fr.  minister),  K2. 
Chrism,   273,   450-1,   459-60,    462,    466,   470, 

473-4. 
Christ ;  see  Jesus  Christ. 


Christ  Church  College  (Oxford,  Eng.),  334. 
C/iriste  eleisun,  428. 

Christendom,  168,  509-10,  669,  630,  C33. 
Christian,  Christianity,  42-5,  90,  125,  129,  361, 

712   &c.;  see  Jesus  Christ. 
Christian  Alliance,  The,  178-85,  640. 
Christian  Brothers  of  the  Society  of  Mary,  323-4. 
Christian   Doctrine  ^  see  Catechism,   Doctrine, 

&c.— -Fathers  of  the  C.  D.,  354. 
Christian  Instruction,  Brothers  of,  321-2. 
Christian  Schools,  Brethren  of  the,  310,  320-1. 
Christian  Union,  The,  607-9. 
Christian  World,  The  (anti-Catholic  monthly, 

N.  Y.),  622,  645,  665,  682;  see  American  and 

Foreign  Christian  Union. 
Christmas,    61,   63,  394,   434,  496-7.— C. -crib, 

480;  see  Bambino. 
Christoph,  Very  Rev.  G.,  283. 
Christopher  (pope  ?),  159. 
Chronicles,  I.  &  11.  (0.  T.),  409. 
Chrysostom,  St.  John,  57,  235, 508. 
Church,  606,  &c. ;  see  Roman  Catholic,  States 

of  the  C.,  &c.— C.  and  State,  145-7,  152-3, 

230,  585,  605,  641,654,  693.— C. -lamps;   see 

Lamps. — C.  of  England  ;  see  England  (Church 

of). — C. -property    and     revenues,    131,  167. 

540-67,   682,  585,  588-9,  654,  676,096.— C.- 

terms,  articles,  &c.,  362,  459-82. 
Churches  and  Chapels,  54-65, 188, 198,  £01,284, 

&c.,  in  Ch.  VIII.,  363,  366-7,  899.  400,  450, 

453,  455,  461,  &c.,  in  Ch.  XIV.,  483,  489,499, 

505,531,  537-8,  640,  652,  &c.,  in  Chs.  XX. 

(plates)  and  XXI.,  589-60,  616.  634,  645-7, 

652,  655,  676,  682,  685-6,  6J7,  703,  705. 
Ciborium,  466  (cut),  543. 
Cicero,  32,  35,  67,  81. 
Cilician,  32. 
Cincinnati  (0.)  and  Diocese,  122,  246,  264,  276, 

278,  296,  323,  327-9,  357-9,  456,  459,  549,  559, 

592,  594,  596-600,  619-20,  637,  662,  673.— C. 

School-Boar  J  and  Board  of  Education,  696-600. 
Cincture,  259-61,  264,  30J ;  see  Girdle. 
Circello,  Cape  and  Mount,  60. 
Circumcision,  The,  493. 
Circus  (Rome),  77-8. —  C.  Maximus,  72,  78. 
Cisalpine,  101,  225. 
Cistercian,  176,  288,  392. 
Civil  Authority,  Jurisdiction.  Power,  99,  384, 

&c. ;  see  Ecclesiastical,  Secular,  Temporal,  &c. 
Civil  Liberty,  Ch.  XXVII.,  687,  704,  7u7,  &c. 
Civilta  Cattolica,  70,  372,  685,  665,  684,  688-92. 
Civita  VecMa  (Italy),  60,  C3. 
Clapper,  466. 
Clara  (or  Clare),  St.,  295.— Nuns  of  the  Order  of 

St.  Clare,  Poor  Clares,  Clarists,  205-6.— Clara 

College,  Santa,  358.  619. 
Clarendon,  Earl  of,  711. 
Clark,  Rev.  Wm..  648,  686. 
Clarke.  Rev.  Wm.  B.,  668. 
Claud 'it  et  aperit.ZGZ. 
Claudius  Cesar,  33,39,40,59,  122.— C.  Marcel- 

lus ;  see  Marcellus. — C.  Tacitus  ;  see  Tacitus. 
Clement  of   Rome  =  Clemens   Komanus  =  St. 

dementi,  (bp.  of  Rome),  122,  154-5. — Church 

of  St.  C.  (Rome),  476. 
Clement  II.   (pope),  161. 

"      III.  (antipope),  129,161. 

"     (pope),  162. 
"      IV.        "      132. 
"      V.         "      60,162,209. 
"      VI.        "      ICO,  132. 
"      VII.  (Avignon  pope),  131,  162-3,  298. 
"        "   _(pope  at  Rome),  1-J3,  335, 4u2, 411, 

"      VIII.  (antipope),  132, 103. 


806 


GENERAL   INDEX. 


Clement  VIIT.  (pope),  163. 171-2.  199,  389,  418, 
423,  449,  609. 

"      IX.  (pope),  103,  200. 

"      X.        "       77,163,537. 

"      XI.      "       77,164,168,177. 

"      XII.    "       164. 

"      XIII.  "       164. 

"      XIV.   "       164,168,294.852. 
Clemente  (  =  Clement),  Church  of  San  (=  St.), 

in  Home,  476. 
Clergy, -men,  100-1.  127,  168,  187-8,  201,208, 


698,619-20,  623,  641,  652,666,669,081;  see 
Priests,  Regular,  t-ecular,  &c. 

Clerici  Scholarum  Piarum ,  354. 

Clerics,  199,  223,  289,  &c.,  in  Ch.  VIII. 

Clerks  (=  clergy,  priests).  290,  &c. 

Clermont,  College  of  (Paris,  France),  352. 

Cletus  (bp.  of  Home?),  122,  155. 

Cleveland  (O.)  and  Diocese,  246,  270.  270,  278, 
£.96,  304,  308,  316,  324-5,  328-9,  539,  613,  622, 
663. 

Cloaca  Maxima  (Rome),  85. 

Cloak,  269,  261,  &c. ;  see  Dress,  Habit. 

Cluny,  Clugni,  Clugny  (France),  128.— Clu- 
nians,  Cluniacs,  Cluniacensians  (=  Benedic- 
tines of  the  abbey  of  Cluny,  or  following  its 
rule),  288. 

Coadjutor  (of  bp.),  270,  280,  553,  555;  (among 
Jesuits)  349-50. 

Cobham,  Lord,  705. 

Cochin-China  (S.  K.  Asia),  109,  372;  see  E.  In- 
dies, Farther  India. 

Cocoville(La.),  33*. 

Coffin,  384,  475,  564,  647,  657  ;  see  Dead. 

Cohoes(N.  Y.),  325. 

Coif(=  cap),  304. 

Coindrin,  Abbe,  322. 

Cold  Springs  ( i\  estern  N.  Y.),  325. 

Coleman's(ltev.  Lyman,  D.  D.)  Christian  Anti- 
quities, 541. 

Coligny,  Admiral,  401-3. 

Coliseum  or  Colosseum  (Rome),  G9,  76-7,  79,  80, 
82-3,  64'\ 

Collar,  294,  314,  &c. ;  see  Habit. 

Collatinus,  23. 

Collation,  496. 

Collect  (=  collective  prayer),  423, 429,  446  (cut). 

College,  Collegia,  61*.  70,  109,  284,  &c.,  in  Chs. 
VIII.,  IX.,  and  XXIV.,  363,  368-9,  642,613, 
620,  706;  see  Cardinals  (Ch.  V.),  Education, 
&c.— Collegiate  Church,  175,  542.—  Collegia 
Romano  (Rome),  51,  70. 

Collot's  (Rev.  P.I  Doctrinal  and  Scriptural  Cat- 
echism, 256,  604,  613,  521,  631,  604,  630. 

Collyridians,  93. 

Cologne  (Germany ),  307,  542,  546,  633. 

Colombia.  U.  S.  of  (S.  A  ),  654,  687-8  ;  see  New 
Granada. 

Colonna  1'amily,  49,  134.— Otto  C.  (=  Martin 
V.),  132,  211.— Cardinal  C.,  171.— Prince  John 
C.,  283. 

Color,  261,  461,  469, 199,  &c. ;  see  Black,  Blue, 
Brown,  Green,  Purple,  Red,  Scarlet,  Violet, 
Whit*. 

Colorado,  277,  281,  316,  664 ;  and  places  marked 
"(Col.)". 

Colored  Populntion,  326,  330-1 ;  see  Freedmen, 
Negroes,  Slaves. 

Colosseum ;  see  Coliseum. 

Colportagc,  Colporteurs,  186,  658. 

Columba  or  Columbas,  St.,  861. 
Columbaria  (Koine),  84-6. 


Columbia,  District  of  (D.  C.),  306,  315,  35£>. 
Columbia  (S.  C.),  3C8. 

Columbia,  British,  2S8,  688 ;  see  British  Ameri- 
ca. 

Columbus  (Ga.),  306. 
Columbus  (0.)  and  Diocese,  276,  279,  295,  327-8, 

663,  659,  663,  697. 

Columbus,  Christopher,  133,  £95,  362-3. 
Cometo(  Italy?),  1W). 
Commandments,  The  Ten,  506,  520, 600,  630-1. 

— 2d  Commandment ,  4i,3-4,  C30-1.— 6th  ( =  7th) 

Commandment,  510. 

Commandments  of  the  Church,  495,  519-20. 
Commemoration,  454. 
Commissary  (of  the  Inquisition),  200,  381 ;  (of 

Indulgences)    537. — C.   Provincial,  293.  —  C. 

General,  298,  303. 

Commissioner,  Apostolical  (=  Papal),  532-4. 
Commodus  (emperor),  37, 46. 
Common  Prayer,  Book  of,  103,  428. 
Common  Schools,  Chs.  XXIV.  and  XXV.  ;  see 

Education. 

Commons,  House  of  (British),  109,  682. 
Communion,  Communicating,  412-3,  435,  444-5 

(cut),  451,  137-9,  &c. ;  see  Eucharist,  Lord's 

Supper,  Mass. 

Community,  321,  &c.,  in  Ch.  VIII. 
Comonfort  (Mexican  president),  656. 
Complin,  Compline,  Completortuin,  448-9. 
Compostello  (Spain),  193. 
Concanen,  Bp.  Luke,  SCO,  666. 
Conciliabulttm  (=  a  little  council),  216. 
Conclave,  69,  98, 136,  197-8,  209. 
Concord,  Temple  of  (Rome),  81. 
Concordat,  98, 136,  1£9,  2n7,  213.  641.  652,  654. 
Concubinage,  Concubines,  217,  3U5,  629. 
Conde,  Prince  of,  401-2. 
Confession,  92,  95, 104, 129,  292,  349, 415,  452-3, 

458,  467,  498,  503-17,  519-20,  62;,  6io,  63."^0, 

630,  636,  660;  Bee  Penance,  Stole,  &c.— C.  (in 

mass),  425-6,  493,  &c. 
Confessional,    Concessionary,  467,  604-5   (cut), 

610-16,  587,  628,  636,  658-9,  668,  695. 
Confessor,  338,  418,  503-16,  627,  631,  535,  568, 

628.— C.  (oft  hristianitv)   695. 
Confirmation,  104,  449,  461,  466,474,690,648, 

6*4. 

Confiteor,  238,  425  6,  431,  506. 
Confraternities,  455-6,  531,  637-8. 
Confucius,  worship  of,  692. 
t  ongo  (Africa),  363-5. 
Congregatio  de   Propaganda    Fide,    358 ;    see 

Propaganda. 
Congregations  of  Cardinals,  98,  197,  199-201, 

380. — Congregation  of  the   Council,  1(5, 199, 

200,  276.— C.  of  the  Index,  177-8.  1S1, 199- 
201. — il.  of  the  Propaganda:  see  Propaganda. 
— C.  of  the  Holy  Ofli<e  199-201,  38",  3aO  ;  see 
Inquisition. — (J.  of  Bishops  and  Regulars,  199, 

201,  344-5.— C.  of  Rites,  191,  199,  2il,  274; 
see  Rites.— C.  of  Schools,  199,  200.— C.  of  the 
Consistory.  199. — *J.  of  the  Examination  of 
Bishops,  199. — C.  of  Ecclesiastical   Immuni- 
ties, 199  — C.  of  the  Residence  of  Bishops,  191, 
199. — C.  of  Indulgences,  200  ;    see  Indulgen- 
ces.— C.  of  Extraordinary  Affairs.  2''0. — C.  of 
Oriental  Rites,  200.— <J.  for  Preservation  of  St. 
Peter's.  191. 

Congregations  (=  committees)  of  the  Vatican 
Countil,  232-3.— General  C.  (=  meetings)  of 
the  V.  < '.,  233-4,  240-6,  252. 

Congregations  (monastic),  £90,  81^-23,  663.  C60, 
695  — C.  of  Discalccd  Clerks  of  the  Most  Holy 
Cross  and  Passion  of  .Tesi's  '  hrist  311-12  ;  Fee 
Passionists.— C.  of  the  Mission  (C.  M.),  312, 


GENERAL   INDEX. 


SOT 


814 ;  see  Lazarists.— C  of  the  Most  Holy  Re- 
deemer (0.  S3.  K  )  313-19;  see  Kedumptor* 
ists.— C.  of  the  Missionary  Priests  of  St.  .Paul, 
or  Paulists,  319. — 0.  of  the  Missionary  Oblates 
of  Mary  Immaculate  (0.  M.  I.),  319-20.—  0. 
of  the  Holy  Cross  (0.  S.  0  ),  322-3.— C.  of  the 
Most  Precious  Blood  (0.  PP.  S.),  324.— C.  of 
our  Lady  (=  Kotre  Dame),  326-7. — 0.  of  the 
Presentation  of  the  Blessed  Mary,  332. 

Congregations  (of  J  esuits) ,  330. 

Congregations,  Evangelical  (Mexico),  656. 

Congregational  Churches,  Cougregationalists, 
40.',  610,  670-1. 

Congress,  Mexican,  655-6. 

Connaught  (Ireland),  617,  684. 

Connecticut,  202,  305,  316,  544-5,  549,  601-6, 
615,  664,  668  ;  see  places  marked  "(Ct.)". 

Connolly,  Abp.  Thomas  L.,  245. — Bp  John  C., 
300.— Rev.  Pierce  C.,  66J-70.— Richard  B  C  , 
678. 

Conon  (pope),  158. 

Conroy,  Bp.  J.  J.,  279. 

Conscience,  453,  512,  573,  599,  600,  606,  637, 
642,  660,  &c.,  in  Ch.  XXVII.,  699,  701,  704; 
see  Liberty,  Intolerance,  &c. 

Consecration  of  Bishops,  270-6. — C.  of  Virgins, 
3i5-7. 

Conservative,  137-8,  655-6. 

Consistory,  Consistorial,  98, 165, 197,  230. 

Consolini,  Cardinal,  191, 194. 

Constance  (S.  Germany), 210-12.— Council  of  C., 
95,  131,  203-4,  209-17,  225,  417,  530. 

Constans  (emperor),  38. 

Constantine  I.  the  Great  (emperor),  37-8,  44-6, 
65,  6J-3,  65,  73,  80,  83,  126,  204-5,  374,  541, 
643. 

Constantine  II.  (emperor),  38, 156. 

Constantine  (pope),  158. 

Constantine  (antipope),  158. 

Constantine  Pogonatus  (emperor),  206. 

Constantinople  (=  city  of  Constantine ;  pre- 
viously Bvzantium),  20,  38,  40, 62,  93,  95, 116, 
124, 126,  203-7,  218-19,  431,  541. 

Constantius  Chlorus  (emperor),  37,  44. 

Constantius  IT.  (emperor),  38,  74,  374. 

Constitution  (papal).  169,  171,  176-6,  186,  244, 
246,  2V1-2,  276,  408,  554,  685,  642,  654. 

Constitution  of  the  U.  S.,  687,  643.— C.  of  Ct., 
605.— C.  of  Ohio,  599,  600. 

Constitutions,  Liberal,  Ch.  XXVII.— C.  of  the 
Jesuits,  348-50. 

Consul  (ancient  Rome),  23-4,33-5,  75. — C.  (gov- 
ernmental and  commercial  agent),  629,646. — 
C.  General,  154. 

Consul  tors  (=  Counselors),  380-1 ;  see  Counsel- 
ors. 

Conti,  Ottavio,  16^  ;  see  John  XII. 

Continence,  256,  610  ;  see  Celibacy,  Chastity, 
Vows. 

Contrition,  104,  517,  537,  539 ;  see  Penance. 

Convent,  64,  78,  80.  109,  289.  &c  ,in  Chs.  VIII. 
and  IX.,  363,  376,  378-9,  395,  511,  616,  648, 
655,675-6,  679,  703;  see  Monastery,  Nun- 
nery, &c. — Conventual  Church,  and  Mass, 
•124,  542,  &c. 

Convent  Life  Unveiled  (Miss  O'Gonnan),  340. 

Conventuals  (Franciscans),  294-5. 

Conversion  of  America.  Society  for  the,  466. — 
C.  of  Protestants,  667-72,  675-6,  &c.,  in  Ch. 
XXVIII.— C.  to  Protestantism,  672-5,  &c., 
in  Ch.  XXVIII. 

Conversion  of  St.  Paul,  498. 

Convocation,  165,  210,  216,  227. 

Cope,  235-6,  238,  259,  263,  270-2.  622.— C.-bear- 
jr,  480. 


Copt,  Coptic,  237,  242,  691. 

Corbe,  Rev.  J.,331. 

Corby.Rev.  VV.,  322-3. 

Cord,  143  ;  see  Cincture,  Girdle. 

Cordo,  Rev.  Henry  A.,  340. 

Cordova,  Corduba  (Spain),  205,  265,  378,  388. 

Corinth  (Greece),  31,  43,  45. — Corinthian  (in 
architecture  i,  61,  80-2,  549. 

Cornelia  ^mother  of  the  Gracchi),  31. 

Cornelius  Scipio  (=  Scipio  Afrieanus,),  29. 

Cornelius.  St.  (pope),  156. 

Cornet,  314. 

Coronation  of  our  Blessed  Lady  or  B.  V.  M., 
485,  487  (cut;. 

Corporal,  432,  438,  445,  462,  467,  477. 

Corpus,  432.  467. 

Corpus  C/insti  (festival"!,  472,  493. 

Corpus  Christi  (Tex.),  330. 

Corruptions,  92,  367,  417,  529,  622,  699,  &c. 

i  orsi,  Cardinal  de,  192. 

Corsica  (island;,  23. 

Corso,  Via  del  C.,  64,  70,  73,  83,  86,  249. 

Cortes  (of  Spain  i,  385,  650,  653. 

Cortez,  Ferdinand  (=  Hernando  Cortes),  362. 

Cossa,  Balthasar,  131 ;  see  John  XXIII. 

Cote,  Rev.  C.  H.  0.,  M.  I).,  418. 

Couchon,  Mr.,  586. 

Councils,  94-5,  128,  131-2,  167, 170,  175,  202-4. 
374-6,  387,  391-2,  412,  504-5,  509,  625,  529, 
652-3, 573-4  ;  see  Ecumenical,  General,  Decrees, 
Constance,  Nice,  Trent,  Vatican,  &c.— Coun- 
cil-hall, Vatican  (St.  Peter's;,  234-5,  237-8, 
250. 

Counselors  or  Councilors,  200,  378  ;  see  Consult- 
ors. 

Coup  d>  eglise,  230. 

Courier  des  Alpes  (=  Courier  of  the  Alps),  386. 

Court,  Papal,  187-201,573,  &c. 

Courtenay,  Peter  de,  62. 

Covington  (Ky.)  and  Diocese,  276,  279,  288-9, 
296,663. 

Cowl,  287,  303,  &c.;  see  Habit. 

Cramp's  (J.  M.)  Text-Book  of  Popery,  492,  508, 
630. 

Cranmer,  Abp.  Thomas,  417. 

Crape,  564. 

Crassus,  32-3.  75-6. 

Creation,  413. 

Credence-table,  Credence,  432,  467. 

Credo,  431. 

Creed,  Apostles'  (?),  477.— Nicene  C.,  103,  408, 
431-2.— C.  of  Pope  Pius  IV..  103-7,  242,  268, 
406,  408,  450,  484,  568,  609,  668. 

Cremona  ( Italy),  163. 

Crescenzio,  75. 

Cretan,  163. 

Cric,  a  blunder  for  McCrie,  179. 

Crime,  Criminals,  Chap.  XXVI.,  &c.;  see  Moral, 
&c. 

Crista,  Abbey  de,  176. 

Croce  (=  Cross),  62. 

Cromwell,  Oliver,  397-9. 

Crook,  270,  272  3 ;  see  Crosier. 

Crosier,  93,  262  (cut).  467  ;  see  Crook. 

Cross,  199,  236,  239,  259-63,  '273,  306,  311,  362, 
365,384,  391,  401,  403,  425,  427,  431,433-4, 
437-44,  450-2,  454,  459,  462-3,  467-8,  471,  473, 
477-9,  484-5,  487,  492, 498,  500, 506-8,  517, 622, 
632-4  (cut),  642,  544,  546,  706 ;  see  Crucifix.— 
The  true  C.,  62.— Basilica  of  the  Holy  C.  in 
Jerusalem  (Rome),  62. — College  of  the  Holy 
C.  (Worcester,  Mass.),  358.— Daughters  of  tho 
C.,  330.— Feast  of  the  Holy  C.,  301. 

Cross  Village  (Mich.),  297. 


808 


GENERAL  INDEX. 


Crown,  480  ;  see  Diadem,  &c.— The  Crowning 
with  Thorns,  485. 

Crucifix.  143,  3b3,  381-2,  384,  425,  467-8,  475, 
477,  499, 540,  551, 561 ;  see  Cross.— The  Cruci- 
fixion, 485,  501. 

Cruets,  4C6-S  (cut). 

Crusades,  Crusaders,  129-30,  208,  301,333,  391-4. 

Crypt,  55,  468. 

Cuba  (W.  I.),  618.  656-8,  689. 

Cubas  (Spain?),  193. 

Cuesta,  1  ardinal,  193. 

Cuftc  Character,  59 

Cullen,  Cardinal,  193,  233,237,593,684. 

Cumberland  (Md.),  302. 

Cumming,  llev.  John,  D. D.,  550,  698. 

Cup  withheld  from  the  laity,  95,  451-2 ;  see 
Chalice. 

Cupid,  42. 

Cupola,  55,  544. 

Curate,  100,  269,  456  7,  628,  641. 

Curdsville  (Ky.),327. 

Cure,  100, 143. 

Curia  (=Court),  199,  &c. 

Curialists,  209,  214  ;  see  Ultramontane,  &c. 

Curule  Chair,  68,  237-8. 

Cushions,  469,  471-2. 

Custos  Provincial,  296. 

Cyprus  (island),  131. 

Cyrenian  (  =  one  of  Cyreno  in  N.  Africa),  479. 

Cyril,  St.  (patriarch  of  Alexandria  in  Kgypt), 
117, 173(0,  ^>5,  258. 

Cyzicus  (Asia),  204. 

Dacia,  40. 

D'Ailly,  Peter,  210. 

Dakota,  320. 

Dalmatia,  -ans,  31,  33, 156, 158,  259.  411. 

Dalmatic,  259,  263,  272. 

Damascus  (Syria),  20. 

Damask,  234, 203-4,  461,  482. 

Damasus  I.,  St.  (pope),  156,  411. 
"        II.  "       161. 

Danabe,  278. 

Danei,  Paul  Francis,  311. 

Daniel  (0.  T.  and  Apocrypha),  409,  411. 

Danish,  689  ;  see  Denmark. 

Dante,  152. 

Danube  (river  in  Austria,  &c.),  40. 

Datario,  629. 

Dathan,  346. 

D'Aubigne  ;  see  Merle  d'  Aubigne. 

Daughters  of  Charity,  295,  313-14,  816.— D.  of 
our  Lady  of  Sorrows,  327. — D.  of  the  Cross, 
330. 

Daunou,  M.,  582. 

David,  473,  499. 

Deacon,  104, 123, 156, 187-8, 190-1,194,196,  239, 
255-9,  262,  208,  424,  427,  430,  432-5,  441,  443, 
447,  449,  462,  480,  504. 

Dead,  261,  423-4,  432,  464,  468,  473,  477,  493, 
530,  536, 561,  503,  566,  &c. ;  see  Coffin,  Mass, 
Prayer,  &c. 

Dean,  191,  238,  566. 

Debt,  553,  &c. 

Deception,  635,  699,  &c. 

Decius  (emperor),  37,  43. — Decian  (=  of  Decius) 
persecution,  283. 

Declaration  of  1  ndependence,  151-2,  637,  643. 

Decrees  of  Councils  and  Popes,  &c.,  101-2, 104-7, 
127-8.  186,  204-6,  213-iO.  224-5,  239-41,  243  53, 
268-9.271,274,  343-5,  387,  390,  409-10,450-1, 
453,  483-4  509,  611,  614,  619,  521,  525,  627, 
629-30,  652-5,  568.  570,  676,  578-9,  682,  685, 
688-91,  652,  li'iO,  683,  6'J3,  699-701 ;  Bee  Canon 
Law,  Discipline.  &c. 

DC  Ecclesia,  252-3. 


De  Fide,  252. 

Definitions.  97, 165-6, 172-3,  185-6,  202-3,  254-9, 
333-4,  459-82,  &c. 

De  Hfzreticis  ( =  on  heretics),  583. 

Dehrn,  Very  Rev.  F.,  298. 

De  La  Salle  Monthly,  619. 

Delaware,  316,  549,  and  places  marked  "(Del.)". 

Delaware  Co.  (Pa.), 330. 

Delegations  ;  see  Apostolic  D. 

Deleon,  Abbe,  634. 

Delphos(0.),296. 

Demers,  Bp.  M.,  280. 

Democracy,  645,  &c. 

Denis,  St.,  491;  see  Dionysius. — Denis,  Abbey 
of  St..  468. 

Denmark  and  Danish,  131,  335,  389,  404,  625, 
689. 

Denver  (Col.),  327. 

Deodatus  ;  see  Deusdedit. 

Deo  Gratias,  271, 446-7. 

De  Officio  Episcoporum.  252. 

De  Pareo  Catechisnw,2£&, 

Deposing  Power,  580-1,  &c. ;  see  Temporal  Pow- 
er, &c. 

De  Primatu  Romani  Pnntijicis,  252. 

De  Propaganda  Fide,  368  ;  see  Propaganda. 

Deputations,  233,  246-7. 

Derm  bach  (Germany),  328. 

Der  Wanderer  (=the  Wanderer;  German  news- 
paper), 619. 

DeSanctis,  Luigi,  D.D.,  59,  198-9,  3368,  353, 
355,  628-9. 

Desiderius  (Lombard  king),  47. 

Detroit  (Mich.)  and  Diocese,  276,  279,  319,  321, 
324,  327.  329,  663,  606. 

Deusdedit  I.,  or  Deodatus  (pope),  158. 
"         II., or  Adeodatus  (pope),  158. 

Deuteronomy  (0.  T.).  409. 

Develin,  John  E.,  148. 

De  Vita  et  Honestate  Cltricorum ,  252. 

Devil,  346,  385,  450,  452,  518,  522-4,  593,  635, 
698; 'see  Satan. 

Devotions  and  Devotional  Exercises,  422,  455, 
&c.,  in  Chs.  XIV.,  XV. — Devotion  of  the 
Scapulars,  477,  488. 

Deza  (Spanish  inquisitor),  386-7. 

Diadems,  479-80  ;  see  Crown,  &c. 

Diamond,  145, 642-3. 

Diana,  41. 

Diario  di  Roma,  173. 

Didius  Julianus  (emperor),  37. 

Didrac/ima,  677. 

Digmim  et  justum  est,  434. 

Diocese,  Diocesan,  202-3,  217, 231,  234,  246,  250, 
267,  266,  268,  276-81,  288,  296.  298,  332,  335, 
369,  451,  473,  496,  555,  558,  634,  662-4,  669, 
684,  &c.  ;  see  Bishop  and  names  of  particular 
Dioceses. 

Diocletian  (emperor),  37,  44,  541.— D's  Baths 
(Home),  64,  71,  74,  80. 

Dionysius  (=  Denis),  St.,  156  ;  see  Denis. 

Dioscorus  (antipope),  157. 

Director  of  the  Schplasticate,  289. 

Directorium  Inquisitorum  (=  Inquisitors'  Di- 
rectory), 377. 

Directory  ;  dee  Sadliers'  Catholic  Directory. 

Discalced,  302-3,  311. 

Discipline,  101  2,  107, 120-1,  185.  224,  226,  233, 
241-3,  275,  285,  288,  337,  344,  349-60,  354.  392, 
629,  667,  642 ;  see  Canon  Law,  Confession, 
Decrees,  Offenses,  &c. 

Dispensations,  463,  616,  629. 

District  of  Columbia  (D.  C.),  306,  315,  359  ;  see 
Georgetown,  Washington. 

Divorce,  452-3,  642  j  see  Marriage. 


GENERAL  INDEX. 


809 


Dlx,  Gen.  John  A.,  153-4. 

Doane,  Kev.  Goo.  II.,  M.  D.,  669. 

Doctors,  210-11,  258. 

Doctrine,  or  Dogma,  101, 110-18, 121,  229,  243-4, 
289,  374,  380,  4U7,  417,  603,  530,  639-40,  6tS9, 
573-4,  578,  582,  613,  629,  651,  653.  677,  697, 


a  dome),  466. 
Domenec,  Bp.  M.,  278. 
Domenech,  Abbe,  655. 
Domestic  Help,  630  ;  see  Laborers,  Servants. 
Domenichino,  67. 

Domine  quo  vaiJis  (Church  at  Rome),  64. 
Dominic  de  Guzman,  St.,  95,  298-301,  375, 381, 

392. 
Dominican  Monks,  Dominicans,  64,  95,  110, 135, 

193,  208, 292,  298-301,  333,  351,  362-3,  366-7, 

3159.  375-9,  384,  392,  53o,  666. 
Dominici  Gregis,  176. 
Dominws  Vobiscum,  428  (cut),  429,  431,  434, 

445-7  (cuts). 

Domitian  (emperor),  36,  40, 43,  76. 
Domnus  ;  see  Douus. 
Donuet,  Cardinal,  192. 
Donovan,  Rev.  Prof.  J.,  405. 
Donus  or  Domnus  I.  (pope),  158. 

"        "        "        II.    '•       160. 
Do  penance,  413,  517,  527,  &c. ;  see  Penance. 
Doria  Palace  i^tome),  69. 
Dnvia,  Princess,  71- 
Doric  (architecture),  65,  548,  &c. 
Dorsale,  Dorset,  469. 
Doty  Island  (Wis.),  304. 
Douay  (France),  368,  412,  682.— D.  Version  of 

the  Bible,  409-10,  412-17, 419-21, 600,  617,  577, 

692-3,  595, 605,  677. 
Douro  (river  in  Spain,  &c.),  28. 
Doxology,  471,  706,  &c. 
Draft.  687,  711. 

Dragon,  the  Idol  Bel  and  the  (Apocrypha),  409. 
Dress,  189,  195,  199,  258-65,  286,  295,  300,  349, 

362,  3J4,  414.  &c. ;  see  Habit,  &c. 
Drew  Theol.  Seminary  (Madison,  N.  J.),  659. 
Drummond,  Mr.,  588. 
Drunkard,  650,  697  ;  see  Temperance,  &c. 
Dublin  (Ireland),  98,  103, 193,  301, 3o9, 338,  593, 

617.  625,  673,  684.  712. 
Dubois,  Abbe,  109-10. 
Dubois,  Bp.  .loan,  555. 
Dubois  Co.  (Ind.).  289. 
Dubreul,  Very  Rev.  J.  P.,  318. 
Dubuis,  Bp.  C.  M.,  279. 
Dubuque  (Iowa)  and  Diocese,  276,  280,  290,  317, 

663. 

Dugas,  Father,  418. 
Duggan,  Bp.  J.,  280. 

Dungeons,  332,  385,  699  ;  see  Prisons,  &c. 
Dunigan  and  Brother.  Edward,  438. 
Dunkirk  (N.  Y.),  312,  325-6. 
Dupanloup,  Bp.,  245. 
Dupont  St.  (San  Francisco),  649. 
Du  St.  Esprit  (French  Church,  N.  Y.),  340. 
Dutch,  19,  163.  366,  372,  689  ;  see  Holland. 
Dutch  Reformed,  674. 
Duty  of  American  Protestants,  702,  &c. 
Dwight.  Rev.  Pres.  Timothy,  710. 
Eagle  of  Paris  (Arabic  paper).  The,  370. 
Bast  and  Eastern  (  K.  Europe  and  Asia),  34,  38, 

45-8,  62,  94,116,  126,  129. 177,  205-6,  227,  233, 

259,  262,  285,  293,  423.  542.— Eastern  Church, 

227,  688-92,  &c.  ;  see  Greek,  Armenian,  &c. 
East  and  Eastern   (U.  S.),  610,  620,  668. 
East  Boston  (Mass.),  327  ;  see  Boston. 


Easter  Sunday  and  week,  59, 196,  301,  430,  434, 
446,  450,  452,  457,  485,  495,  498  9,  501.  519, 
654, 590  ;  see  Maundy  Thursday,  Uood  Friday, 
Holy  Saturday. 

Eastern  ;  see  East. 

East  India,  690  ;  see  Hindoostan. — E.  I.  Islands, 
373,  690.— E.  Indies,  3.2,  386,  690  ;  see  Far- 
ther India,  India,  &c. 

East  Main  St.  School  (\Vaterbury,  Ct.),603. 

East  Morrisania  (N.  Y.),  308. 

East  Saginaw  (Mich.),  329. 

Eborac.um  (=  York,  .tug.),  44. 

Ebro  (river  of  Spain),  28,  48. 

Ecclesiastes  (0.  T.),  409. 

Ecclesiastical  Council  or  Synod.  202-3 ;  see 
Councils,  Synods,  &c. — E.  Immunities ;  see 
Exemption,  Immunity,  Congregation  of  E. 
Immunities. — K.  Jurisdiction,  9d,  125-6,200; 
see  Authority,  &c. — E.  Property  ;  see  Church 
Property. — E.  Seminaries  aud  Students,  264-6, 
276-7,  &c.  ;  see  Seminaries,  Theological  Semi- 
naries, Theol.  Students.  &c. 

Ecclesiasticus  (Apocrypha),  409. 

Echo  du  Mont  Bianc  (newspaper),  386. 

Ecuador  (S.  A.),  654,  686. 

Ecumenical  Listiop,  93. — E.  Councils,  116, 
202-.J3,  391,  420,  oZ5,  678,  642. 

Eden,  147. 

Edessa  (now  Oorfa  or  Urfa,  Asiatic  Turkey). 
309. 

Edgar,  Rev.  Samuel,  D.  D.,  125. 

Edict  of  Nantes,  4034. 

Edile,  33.  237. 

Edina  (Mo.).  327. 

Edinburgh  (Scotland),  40,  641. 

Education.  70, 100,  230,  264-7,  307,  &c.,  in  Chs. 
VIII.,  IX.,  XXIV..  XXV.,  395,  453,  580,  641, 
643,  653-4,  656,  675-7,  701;  see  Colleges, 
Schools,  Seminaries,  Universities,  &c. 

Effigy,  384-6  ;  see  Image,  &c. 

Egeria,  42. 

Egypt  J  Africa),  20,  31,  34,  40,  44,  72-3,  2834, 

Eighth  St.  (N.  Y.),540. 

Elagabalus  (emperor),  37. 

Elder,  124,  415. 

Elder,  Bp.  \Vm.  II.,  279. 

Election  (of  bishops,  &c.).  207, 219.  209-70,  286 ; 

(of  pope)  187, 197-8, 208-9,  211. 213 ;  see  Abbot, 

Bishop,  Pope,  &c. 
Electors  (of  Germany),  210;    (=  voters)  520-1, 

682-3. 

Eleutherius,  St.  Chp.  of  Rome\  155. 
Elias  or  Elijah,  283.  301,  415. 
Elisha  or  Eliseus,  471. 
Elizabeth    (mother  of  John  the  Baptist  \   St., 

486.—  Hospital  of  St.  E.  (Utica.N.  V.),297.— 

St.  E's  Academy  and  Con  vent  (Madison,  N.  J .), 

316,  339. 

Elizabeth  (queen  of  Hungary),  St.,  534. 
Elizabeth  (queen  of  England;,  353,581. 
Elizabeth  town  (N.  J.),674. 
Elizabethtown  (Ky.1,  327. 
Elizabethines,  295,  314. 
Ellendorf,  J.,124. 
Ellicott's  Mills  (Md.t,  321. 
Ellysville  (N.  Y.),  839. 
Elm  Grove  (Wis.),  327. 
Elm  Park(N.  Y.\712. 
ElmiraiN.  Y.),  319,330. 
Ely,  Mother  M.  J., 314. 
Ember-days,  495-7,  619,  540.— Ember-Saturday, 

4i?7. 
Emblematic  Significations  of  the  Mass,  424,  &c. 

1 35  cuts;. 


GENERAL  INDEX. 


Embroidery,  2634,  482  &c.;  see  Dress,  &c. 

Kmilia  (Central  Italy),  614. 

Eminence,  His,  189,  &<•.;  see  Cardinal. 

Kn  11  net  Co.  '  Mich. i,  297. 

Emmettsburif  (Md.i,  814,  316,  336. 

Emperors  of  Home,  34,  86-40,  48-9,  186-7,  374, 
677  ;  see  East,  West,  Home. — Emperors  of  Ger- 
many, 220,  &c.;  see  Germany. 

Employe  (  =  one  employed  ,  646. 

Encyclical  Letter,  1(56  1(3-83,  230-1,  410,  417, 
572,  577,  583, 589,  629,  640-1,  693. 

Eneas,  21,  41. 

England  and  English  people,  19,  40,  90,  99, 119, 
131, 134,  139,  Ibl,  173,  185,  188,  195  6,  211, 
213,  233  23i ,  241.  290-1,  310,  334-6,  339,  353, 
357,  361,  3i38,  381,  389.  398-9,  403-4,  409, 
411,  417,  419-20,  457,  471,  491,  609,  667-8, 
574,  581.  623-5  638-9,643  646,  651,  653,  670, 
680-3. 685, 688, 698, 705,  712 ;  see  Britain,  Great 
Britain,  English.— Church  of  E.,  100,403,  512, 
623,  639,  6*0-1,681,698. 

England,  New  ;  see  New  England. 

England,  bp.  John,  259-62,306, 422,429-35,  445, 
460,  4d,  652,  569,  672-3. 

English  (language;,  103,  226,  254,  265,  410  12, 
417,  428.  465.  505,  532,  619,  674,  701.— E.  .Ver- 
sion of  the  Bible,  412-17,  425,  427,  433-4,  600, 
517,  595,  697, 600  ;  see  Bible,  James  1. 

Engravings,  633,  &c.;  see  Pictures,  &c. 

Ennodius,  59. 

Enterprise,  617-18,  621,  653,  &c. 

Envoys,  207.  219  398  ;  see  Ambassador,  Nuncio. 

Ephesus  (Asia) ,  124,  205.— Council  of  E.,  113, 
203,205,235.268. 

Epiphany,  63, 240,  434,  462, 496,  498. 

Episcopacy,  90 

Episcopal  and  Episcopalian ;  see  Protestant 
Episcopal,  England  (Church  of;,  Methodist 
Episcopal,  Bishops,  Dress. 

Epistle,  266,  423,  429  (cut;,  430,  454,  473,  476  — 
Epistle-side,  274,  427  (cut;,  430,  432,  445, 
469-70. 

Eremites  (  =  hermits'),  302.  &c 

Erie  '  Pa.)  and  Diocese,  276,  278,  288,  296,  325-6, 
333,663. 

Esaias  ( =  Isaiah),  414. 

Esdraa,  I.  and  II.  (Apocrypha\  409. 

Esdras,  I.  and  II.  (=  Ezra  and  Nehemiah.O.  T.), 
409. 

Espence.  Rev.  Claude.  566. 

Espionage,  87.  145,  647 ;  see  Spy-system. 

Esprit,  (  hurch  Dv  St.  (N.  Y.  ,  340. 

Esquiline  Hill  (Rome),  61,  61,  80,84. 

Established  Church,  457 ;  see  England  (Church 
of). 

Este,  Alfonso  d',  134. 

Esther  iO.  T.  and  Apoc.),  409,  411. 

Et  (=  and  ,632,  &c. 

E>  mm  xpiritu  tun,  429,  434,  443,  446,  475. 

Eternal  city,  the.  19,  86. 

Etna,  Mount.  419. 

Et  verbum  faro  fartum  est.  447. 

Eucharist  91,  95.  104,  222, 406,  449.  451-3,  640, 
690 ;  see  Communion,  Lord's  Supper. 

Eudoxia  (empress  •,  46. 

Eugene  (=  Eugcnius)  I.  (pope),  1S8. 
«  "          II.      <r      159. 

«  "          III.    "       161. 

«  "         IV.     "      132-3,163,214, 

216,  218. 

Eugenius  (usurping  emperor),  38  •   see  Eugene. 

Eulaliuf!  lantipopei,  157. 

Euphrates.  40,  123. 

Eureka  (Cal.,,  324. 


Europe  and  European,  19,  20,  40,  48,  65,  86-7, 
94, 108, 129A 132-3. 135-6,  139,  152  195  6,  221, 


690.  611-12,  615,  617-18,  624-5.  C30.  642,  648-9! 
651-2.  680,  685,  687,  689,  693,  701,  708. 

Eusebius,  St.  (pope;,  156. 

Eusebius  (bp.  of  Cesarea  and  historian).  44, 
121.  205. 

Eustache,  Church  of  St.  (Paris),  456. 

Eustathius,  284. 

Eutychian;  St.  (pope),  156. 

Eutychianism  (from  Eutyches,  an  abbot  of  Con- 
stantinople), 205. 

Eutychius  vbp.  of  Constantinople-),  206. 

Evander,  21. 

Evangelical  Alliance,  651. 

Evangelical  Messenger  (Cleveland,  0.),  613-14. 

Evangelists,  470,  &c.;  see  Gospel. 

Evansville  ,lnd.),  331. 

Evaristus,  ct.  (bp.  of  Rome),  154-5. 

Eve,  487. 

Everett,  Hon.  Edward,  649. 

Everett,  William,  669. 

Everts,  Rev.  \V.  W.,  D.D.,671, 

Ewer,  469. 

Ecamtn  (=  examination),  272. 

Exarch,  Exarchate,  47  8. 126-7  ;  see  Ravenna. 

Ex  cathedra,  101,  118 

Excommunication,  95.  102,  128,  131-3,  135-6, 
139, 146, 148, 167-8, 171,  208-9,  223,  343,  376, 
3,8,  381,  391,  407,  410,  453.  602,  £04,  507, 
521-4.  628,  557,  565,  674,  678-9,  686,  666,  658, 
6CO,  695,  705  ;  see  Anathema. 

Exemption.  587,  701  ;  see  Immunities. 

Exeter  Hall  (London,  Eng.;,  568. 

Exodus  0  T.),  409,631. 

Exorcism  and  Exorcist.  255-6,  450,  473.  477. 

Exposition  of  the  Scriptures.  409  ;  see  Interpre- 
tation, Preaching,  &c.— 40  hours'  Exposition 
(of  the  Sacrament;,  474,  480. 

Extermination  (of  heretics),  673-9  ;  see  Heretics, 
Persecution.  &c. 

External  pupil*,  349,  &c. 

Extreme  Unction,  104,  415,  449,  452,  474. 

Eymeric,  Friar  Nicholas  377. 

Ezekiel  or  Ezechiel  (0.  T.),  409. 

Ezra,  O.  T.),  409. 

Faber,  V.  \\'.,  D.  D..  310,  681. 

Fabian,  St.  ( pope j,  156. 

Fabius  Maxiuius,  29. 

Fabriano.  247. 

Fagagna  (N.  Italy).  192. 

Fairchild,  Rev.  E.  R.,  D.  D.,  634. 

Fairfield  (La.),  330. 

Fair  Haven  (New  Haven,  Ct.),  665. 

Fairs,,  561-2. 

Faith  and  the  Faith,  42.  243,  407-8,  418,  431, 
439,  455,  483,  486,  51i.  627,  638,  642-3,  590, 
698,  622,  639,642,  679,  683-4,  686,099.— Vati- 
can Committee  on  F.,  233,  241-3,  245,  252.— 
Act  of  F  ;  see  Auto  da  Fe. — tociety  of  the  F. 
of  Jesus,  356. 

Faldstool,  469,  472,  480,  622. 

Fame,  42. 

Familiars  (of  Inquisition), 384. 

Family,  Holy  ;  see  Holy  Family. 

Family -increase,  667-8. 

Fano  (Central  Italy),  168, 194. 

Famese  Gardens,  F.  Palace  (Rome),  69,  78. 

Faroe  Islands,  689. 

Farrell,  Rev.  Thomas,  670-1. 

Farther  India,  372,  690;   see  East  Indies,  India. 

Fasts  and  Fasting,  93, 106, 204, 293, 295,  301,  8o9, 


GENERAL  INDEX. 


811 


413,  451,  455,  495-502,  511,  518,  527,  640, 616. 
Fates,  42. 
Father,  258,  311, 41M8, 506,  609,  &c.;  see  Pope, 

Priest,  Holy  father,  &c.— The  F.  (God),  205, 

209,  &c.— F.,  Son,  and  Holy  Ghost,  167,  227, 

425,  430,  447,449-51,  464,471,486,489,  491, 

503-8,  522-3,637,686. 
Fathers  of  the  (Juristian  Doctrine,  354.— F.  of 

the  Pious  Schools,  3<9.— F.  of  the  Society  of 

Mary,  320.— Society  of  the  F.  of  Mercy,  32». 
Fathers  of  the  Church,  104,  106,  181,  272,  408, 

410-11,  413,  418,  504,608,  527,  574,  640,  695. 
Faustina  (wife  of  Antoninus),  82. 
Feasts ;  see  Festivals. 
Feehan,  Up.  P  A.,  281. 
Fees  ;  see  Church-Property  and  Revenues. 
Felicitas,  St.,440. 
Felix  I.,  St.  (pope),  156. 

"     II.  (pope  or  antipope?),  156. 

"     III.  (or  II.)  St.  (.pope),  157. 

"    IV.  (or  III.)  "      157. 

"    V.   (antipope?),  133, 163,  218. 
Fenelon,  Abp  ,  354,  571. 
Fenians  and  Fenianism,  390,  708. 
Ferdinand  (V.  of   Castile   and   II.  of  Aragon), 

husband  of  Isabella,  6' ,  65, 134.  377,  387-8. 
Ferdinand  VII   (king  of  Spain),  385. 
Fenno  (Central  Italy).  191. 
Ferrara  (Central  Italy),  133-4, 191,  215-16,  218. 
Ferretti,  Cardinal,  191 , 193. 
Ferrieri,  Cardinal,  194. 
Fesch,  Cardinal  Joseph,  549. 
Fessler,  Bp.  Joseph,  233,  238;  see  Pollen  (Bp. 

of  St.) 
Festivals  and  Feasts,  93,  231,  285,  298,  301,  306, 

347,  423-4,  431,  447,  459,  465,  480,  485,  492, 

495-502,  519, 537,  543,  589. 
Fetishes,  335. 
FeuilUmts,  288. 
Fez(N.  \V  Africa),  691. 
Ffoulkes,  Kdmund  S.,  681. 
Fiends,  384  ;  see  Devil. 
Fifth  Avenue  (N.  Y.),  545-6. 
Fifty-first  and  Fifty-second  Streets  (X.  Y.),  545. 
Fiji  Islands  (Pacific  Ocean),  690. 
Filastre,  \Vm.,  210. 
Filio'/ue,  205 

Fillmore,  President  Millard,  649. 
Finding  in  the  Temple,  the,  485. 
Fine  Arts,  Chs.  XIV.,  XX.,  697,  &c. 
Fire,  469,  501 
Fiscal  Attorney,  377. 
Fisher,  Rev.  Geo.  P. ,  D.  D.  ( Prof,  in  Yale  College), 

406. 

Fisherman's  Seal,  172. 
Fitzgertld,  Bp  E.,  2i"9. 
Fitzpitrick,  Bp  John  B.,  270,  657-9. 
Flaget,  Bp.  B.  J.,666. 
Flaminian  Way  (Rome),  53 
Flan  iers  (iu  Belgium,   &c  )  and  Flemish,  393. 

550. 

Flavius  and  Flavian.76  ;  see  Vespasian. 
Fieetnmus  genua,  429. 
Flemish ;  see  Flanders. 
Flora,  41 
Florence  (I talv)  and  Florentine, 53,  71, 114,  116, 

13-1,  154,  163, 192,204,  215-16,  218-19,228,303, 

419  20, 5ft4,  627-8. 
Floriau  (emperor),  37. 
Florida,  19,277-8,295,357,664,663-7;  Bee  places 

marked  "(Fla  >". 
Florissant  (Mo  ),  327,  £58-9. 
Flowers,  264  832,  458-9,  462,  464,  469,  477,  480, 

482. 
Flushing  (N.  Y.),  325. 


Flynn,  Rev.  O.,  812. 

Fo-kien  (China),  109. 

Foley ,  Bp.  Thomas,  280 

Foligno( Central  Italy),  192. 

Fond  du  Lac  (\Vis.J,  331.— F.  du  L.  Co.  (Wis.), 
298. 

Font  (Baptismal  or  Holy  Water),  450,  461,  467, 
469-71  (cut),  601. 

Fontana,  Cardinal,  190, 193. 
"        Carlo,  55. 
"        Domeuico,  63-7,  72-3. 

Fontana  de1  Termini  or  F.  dell'  Acqua  Felice, 
F.  tli  Treei,  F.  Paolina  (all  in  Route),  74. 

Fontevraudians,  288. 

Font  Hill  (N.  Y.),  314. 

Foote,  Geo.  C.,  669. 

Forbes,  J.  M.,  D.  D.,  669-70.— Dr. F.,  368. 

Fordham  (N.  Y.),  334,  358-9. 

Foreign  Missions  ;  see  Missions. 

Formalism,  681,  &c.;  see  Forms,  Rites,  &c. 

Forms,  345,  449-55,502,  507,  521-4,  622,  &c.;  see 
Ceremonies,  Rites,  &c. 

Fornication,  128,  &c.;  see  Immorality,  Solicita- 
tion, &c 

Forsyth  Joseph,  69,  81. 

Fortune,  42,  81. 

Fort  Wayne  (Ind.)  and  Diocese,  276,  279,  323, 
328,  331,  663. 

Forum,  Roman,  81-2. 

Fosbroke's  British  Monachism.  287,  291,  294, 
300,  302-3,  347,  448,  480. 

Foundations  for  Masses,  5(33. 

Foundling  Asylums  or  Hospitals,  71, 296,  &c.,  in 
Chap.  VIII. 

Fox,  George,  639. 

France  and  French,  31,  33,  48-50,  56,  69,  75.  78, 
8S-7,  94,  103-9,  126,  128,  130-7,  139,  141. 143, 
151,  154,  161-2,  168, 170, 176,  188.  193,208-11, 
213,  219-21,  2-25,  !i33,  237.  244-5,  249.  253,  264, 
268,270,  2io,  279,  289-92,  '297,299,  303,  303, 


487,  503,  512,  544,  546,  557,  5ol,  564,  606, 
571-3,  532,  609,  611-12,  617-19,  622-5,  630, 
632-3,  641,  646,  649-51,  653,  656,  6o4,  666-7, 
672,  674,  6S5-7,  639-91,  703,  712. 

Francis,  St.  (=  St  Francis  of  Assisi,  San  Fran- 
cisco de  Assisi,  &c.),  292-9,  511  ;  see  Francis- 
cans.—Church  of  St.  F.  (N  Y  ),  296;  (New 
Haven,  Ct  ), 565-6. — Ch'hof  St.  F.  of  Assisium 
(San  Francisco,  Cal.),  549. — St  F's  Hospital 
(Buffalo,  N.  Y.J.296 ;  St.  F.'s  Hospital  (Colum- 
bus, O  ),293;  St.  F.'s  German  Hospital  (N.Y.), 
2J6. — St.  F.'s  Orphan  Asylum  (New  Haven, 
Ct.),  315.— Benevolent,  Charitable,  and  Re- 
ligious Society  of  St  F.  (Cross  Village,  Mich.), 
297.— Mission  of  San  Francisco  d-  Assisi  (San 
Francisco,  Cal  ),  549.— Sisters  of  St.  F.  and  of 
St.  F.  Assisium,  293 — Sisters  of  the  Poor  of  St 
F.,  293-7.—  Sisters  (and  Missionary  Sisters)  of 
the  3d  Order  of  St.  F.,  and  Sisters  of  the  3d 
Order  of  St.  F.  Seraph,  297. 

Francis  I.  (king  of  France),  219. 

Franciscans  or  Franciscan  Friars,  192-3,  208, 
292-8,  314,  329,  333,  362-3,  386-7,  369,  372 ; 
see  Francis  (St.). 

Francisco.  San  :  (the  Saint)  se«  Francis,  St.; 
(the  city)  see  San  Francisco. 

Francis  de  Sales,  *t.,  306,  455. 

Franco-Italian,  196. 

Frankford(Pa.).  330. 

Frankfort  (Ky.),  306. 

Frankfort  on  the  Maine  (Germany),  94. 

Frankincense,  462,  470,  472. 


812 


GENERAL  INDEX. 


Franklin  (0.),  328. 
Franscini,  616. 

Frascati  (Central  Italy),  187, 191. 
Frater  (=  brother), 292. 
Fratricelli  (=  little  brothers),  209. 
Fraud,  226,  635-6,  699,  &c. 
Frederic  11   (emperor  of  Germany),  208,  375. 
Frederick  (Md.),  308,  358. 
Free  Churches,  685-6. 
Freedom,  707,  &c.;  see  Civil  Liberty,  &c. 
Freedmen,  25,  679  ;  see  Colored  Population,  Ne- 
groes, Slaves,  &c. 
Freeman's  Journal  (N.  Y.),  586,  592-3,  619-20, 

643-4. 

Freemasons,  390 

Free  Schools,  Ch.  XXIV.,  706-7,  &c. 
Frere(=  brother),  292. 
Freyburg  (Switzerland),  616. 
Friars,  71,  85,  94  290,  292-304,  309-10,  636-7. 
Friday,  384,  4t>5-7,  502,  519,  5^8,  638 ;  see  Good 

Friday. 
Friends,  Society  of,  404 ;  see  Barclay,  Fox,  Penn, 

Quakers,  Rogers. 
Frieslanders,  361. 
Fringes,  263,  461. 
Frock,  384  ;  see  Dress,  Habit. 
Frontal,  461,  470. 
Frosinonef  Central  Italy),  157. 
Froude,  Rev.  11.  11.,  671. 
Furies,  42. 

Furstenberg,  Abp.  Prince,  245. 
Gabriel,  St.  (angel).  462. 
Gaeta  (S.  Italy),  139,  161,  165, 173,  646. 
Gainsborough,  Earl  of,  681. 
Galba  (emperor),  36. 
Galbery,  Very  Kev.  T.,  303. 
Galerius  (emperor),  37-8,  44. 
Galilee  (in  cathedrals),  470. 
Galileo,  571. 
Gall,  Academy  of  St.  (Boston,  Mass.),  359. 

"    Church     "    "   (Milwaukee,  \Vis.),359. 
Gallas  (Africa),  691. 

Galleries,  66,  ^34,  545,  547  ;  see  Picture-Gallery 
Galley,  G.-slave,  G.-slavery,  386,  404,651;  see 

Slave 
Galilean,  G.  Church.  Gallicanism,  102,  215,  221, 

252,  682-4,  699,  7UO  ;   see  Cisalpine,  Curialist, 

Ultramontane 
Gallienus  (emperor),  37. 
Galloons,  263:  see  Dress. 
Callus  (emperor),  37. 
Galvano,  Andrea,  363 
Galveston  (Tex.)  and  Diocese,  276,  279,  308,  321, 

331,663. 

Gambling,  88,  627 

Gandolfi  Family,  68.—  Castel  Gandolfo,  68, 140 
Garden  of  the  Soul,  The,  424,  484-5,  490,  496, 

499-5*11,  506-7. 

GaribaHi,  Giuseppe (=  Joseph), 60. 
Garlands,  459 ;  see  Flowers 
Garments,  93,  414,  450,  453.  &c.;   see  Dress, 

Habit. 

Gasparoni,  197. 
Gas-works  (Rome).  78. 
Gaul,  Gauls,  56-8,31,  33-4,  44,187,  284,  634  ;  see 

France,  Gnllican. 
Gav.azzi,  Father  Alessandro  (=  Alexander),  658, 

686 

Gavin,  Rev.  Anthony.  512. 
Gazette  df  France,  246. 
Gehenna,  525 
Gelasius,  St.  (pope),  1S7. 
II.      "       161. 
"        of  Cyzicus,  2"4-5. 
Gems,  236  ;  see  Diamond,  Precious  Stones,  &c. 


General,  G.  Superior,  or  Superior  G.,  220-1,294, 

299,  303-4,  31tS,  323,  333,  348  50,  306,  488, 573. 

General  Assembly  of  the  Presbyterian  Church  ; 

see  Presbyterian. 
General  Association  of  Ct.,  668 
General  Catechism  of  Christian  Doctrine,  495, 

518-20,  525-6,  630. 
General  Chapter,  293 ;  see  Chapter. 
General  Councils,   1>  1,  107, 114,  117,  202-3,  209, 

213-14,  219,  227,  229,  334,  408,  6U9. 
General  Intelligence  and  Prosperity,  Ch.  XX  (. 
Genesis  (0.  T.),  409,  413.— Gen.  1 :  1-8,  413. 
Genesna,  177. 
Geneva  (Switzerland),  306. 
Geneva  (N.  Y.),  6.~0. 
Genius,  41. 

Genoa  (Italy),  162-3,  386. 
Gentiles,  120, 123, 1S4,  483. 
Genuflection,  345,  470,  706. 
George,  St.,  49),  498.— St.   G.'s  Chapel  (N.  Y.), 

670. 
Georgetown  (D.  C.),  306,  344,  358.— G.  College, 

358. 

Georgia  (State),  305-6,  and  places  marked"(Ga.)". 
Gcrbert,  160  ;  see  .-ylvester  II. 
German  ;  see  Germany. — G.  Reformed  Church, 

204,  674.— G.  Silver,  468. 
German  town  (Pa  ),  313.  325. 
Germany  and  German,  31, 33,  47-9,  83,95,127-9, 
131, 135-6,  141,  161-2.  168,  193,  207-11,  213, 
215,  220-1,  224-5,  2S3,   233,  245,  206,   275, 
292,  296,  298,  304,  308-9,  318,  333,  335,  357, 
359,  361,  368,  375,  390,  393,  31)5,  399,  416,  475, 
480,  636,  555,  565,  582,  692,  697,  fr'6, 618-19, 
622,  624-7,  641,  649,  651,  653,667,  673-4,685-7, 
689,  708. 

Gerson,  John  C.,  210. 
Gerusalemme  (=  Jerusalem),  62. 
Gesu,  Church  of  11  (Rome),  63,  356. 
Geta  (emperor),  37. 
Geyerstanger,  Rev.  C.,289. 
Giacomello,  394. 
Gibbon,  Edward.  54. 
Gibbons,  Bp.  James,  278. 
Gibraltar  (^pain),  650,  689. 
Gieseler,  Dr.  John  C.  L.,  45,  134,154,158-61, 

167,  206,  213,  219, 284. 
Gillett,  Rev.  Ezra  H  ,  D.  D.  (Prof.  N.  Y.  City 

University),  210. 
Gioberti,  151 
Giralcia,  642-3. 
Girandole,  470. 

Girdle,  414.  &c  ;  see  Cincture,  Habit,  Cord. 
Gladiator,  26,  32, 45,  69,  76-7. 
Glasgow  (Scotland),  40. 
Glass,  66,  465,  468,  &c. 
Gloria  in  txcelsis  Deo,  428-9,  466,  500-1. 
Gloria  Patri,  425,  427-8,  434,  477,  485-6,  488, 

538. 

Glorious  Mysteries.  485-7. 
Glories  of  Mary,  The, 488-90,  631-2. 
Glory  be  to  the  Father,  &c.,  538  ;  see    Gloria 

Patri. 

Glover.  T.  James.  148. 
Glycerius  (emperor),  39. 
Gnostic,  374 

Goa  (Ilindoostan),  366,  386. 
Godeau,  44. 

Godfather,  Godmother,  405,  450 ;  see  Sponsors. 
Godless  Schools,  591-3,  695,  606. 
Goesbriand,  Bp   I,,  de,  27d,  280. 
Gold,  Golden,  236.  249,233-4,  270,400,  463,  &c., 
in  Chs.  XIV.,  XX  ,  679  -G.-cloth, 263-4,  464, 
466,  482.— The  Golden  Book  of  the  Confrater- 
nities, 537-9.— Golden  Rose,  650. 


GENERAL  INDEX. 


813 


Gonelia,  Cardinal,  190, 194. 

Gongs,  470. 

Gonsalvus,  511. 

Gonzaga,  Cardinal,  221. 

Gonzaga  College,  358. 

Good  Friday,  231,  3S4,  424,  461,  464,  476,  480, 
496-601,521,633. 

Goodrich,  Rev.  Win.  H.,  D.  D.,  539-40,  622. 

Good  Shepherd,  Sisters  of  our  Lady  of  Charity 
of  the,  or  Sisters  of  our  Lady  of  the  G.  S.,  or  Sis- 
ters of  the  G.  S.,  or  Religious  of  the  G.  S.,  328-9. 
— Convent  and  Ilouse  of  the  G.  S.  (N.  Y.),  329, 
338,  677-8. 

Gordian  (emperor),  87. 

Gorman,  Rev.  A.,  ~ 


Gospels  or  Book  of  the  Gospels,  238,  242,  247, 
271-3,  411.  571.— Gospel-side,  431,  447,469-70, 
480. 

Gothic,  64, 475,  541-3,  545-6,  548. 

Goths,  46-7,  71-5;  see  Ostrogoths,  Visigoths, 
&c. 

Government  by  authority,  108,  &c.;  see  Tempo- 
ral Power,  &c. 

Gown,  300,  &c.;  see  Habit. 

Gracchus,  Caius  Sempronius,  24,  32 ;  Tiberius 
Sempronius  G.,  31-2. 

Grace,  Divine,  168-9,  185,  222,  255,  345,  488, 
517,  519,  531,  537,  696. 

Grace,  Bp.  T.  L.,  281. 

Graces,  the,  42. 

Grace  Reformed  Church  (Pittsbnrg,  Pa.),  671. 

Gradual,  Gradus,  430,  454. 

Grafton(\V.  Va.),  325. 

Grammontensians,  288. 

Granada  (Spain),  337,  511.  650. 

Grand  Coteau  ( La. ),  32 1, 358. 

Grandimontensians,  288. 

Grand  Penitentiary,  621 ;  see  Penitentiary. 

Grant,  Gen.  U.  S.  (=  President),  679. 

Gras,  Madame  Louisa  le,  313 

Grasselini,  Cardinal,  194. 

Grass  Valley  (Cal.)  and  Diocese,  276,  281,  663. 

Grate  (for  Confessional),  4ti7,  505. 

Gratian  (Emperor).  38, 114. 

Gratias  agamus  Domino,  etc.,  434. 

Gratz  (Austria),  624. 

Graves,  587,  657,  &c  ;  see  Burial,  Cemetery, 
Tomb,  &c. 

Gray  or  Grey  (color),  314.— G.  Friars,  293.— G. 
Nuns,  3115-17. 

Great  Britain,  275,  617-18,  649,  680-5,  687,  689  ; 
see  Britain,  England,  &c. 

Great  Seminary  (Montreal),  318. 

Greece  and  the  Greeks.  20-1,  28, 31,  34,  45,  70, 
126, 154-8,  238, 254,  335,  3HS,  689,  709.— Greek 
Church  and  Greek  Christians,  95,  101,  116, 
119,  204,  207,  209,  218-19,  228,  267,  284,  389. 
423,  625,  683-91— Greek  Catholics  (=  Greek 
Christians  who  submit  to  the  Pope),  423,  &c. 
— Greek  Emperors,  218,  &c.;  see  East,  Em- 
peror.—Greek  Language,  67. 202, 222, 242,  265, 
283,  411-12, 417,  420,  42.3, 428. 

Green  (color),  261. 263-4,  462.— Greenish,  234. 

Green  Bay  ( \Vis.)  and  Diocese,  276,  280,  327, 663. 

Greenland,  639. 

Greensburg  ( Pa.),  334. 

Greenwich  CEng.),  51. 

Gregorian  (named  from  Pope  Gregory  I.)  Chant, 
239-40,  265.— G.  University  (Rome),  70. 

Gregorius  XIII.  Pont.  Alax.  An.  /.,  403 ;  see 
Gregory  XIII. 


Gregory  I.  the  Great  (pope\  93,  115,  119, 157, 

361.  423,  498,  627  ;  see  Gregorian. 
Gregory  II.  (pope),  158,  361. 

"      III.      "      158 

"      IV.       "      159. 

"      V.         "      100. 

"      VI.  (pope?),  160-1. 

'«      VII.  (pope),  66,  96, 119, 128-9, 161, 267, 
580. 
Gregory  VIII.  (antipope),  161. 

•'          "       (pope),  161. 

"      IX.  "        162  374-5,  392. 

"      X.  "        162.209. 

"      XI.  "        129, 1(3. 167. 

"      XII.        "       131,162-3,167,203,209, 
211. 
Gregory  XIII.  (pope),    67,  70,  163,  199,  284, 

3.9-80,  338,  403  ;  see  Gregorius. 
Gregory  XIV.  (pope),  163,  171. 

"      XV.         «•       163,  199. 

"  XVI.  "  137-8,  143,  164,  173-83, 
186, 188-90,  304,  417,  488,  522-3  (cut),  537-8, 
672,  640. 

Gregory  Nazianzen,  205. 
Grenoble  (France),  634. 
Cresset,  354. 
Grey  ;  see  Gray. 
Grisons  (Switzerland),  179. 
Guardian  (of  Capuchins),  298. 
Guardian  Angel  (R.  C.  magazine),  619. 
Guatemala,  194  ;  see  Central  America. 
Guiana  (S.  A.),  6S9. 
GuSbert,  129  ;  see  Clement  III. 
Guibord,  M.,658. 
Guicciardini,  Count  Piero,  649. 
Guidi,  Cardinal,  193,  245. 
Guido,  550. 
Guilbertines,  288. 
Guise,  Duke  of,  401-2. 
Guizot,  388,  611. 
Gunpowder  Plot,  381. 
Guzman  ;  see  Dominic  de  G. 
Gymnasium,  206,  &c. ;    see  Education,  Orders 

(Religious). 

Haas,  Very  Rev.  Francis,  293. 
Habakkuk,  Habacuc  (O.  T.),  409. 
Habeas  corpus  ( =  you  may  have  the  body  ;  a  le- 
gal writ  to  bring  before  a  judge  one  unlaw- 
fully held  in  prison,  &c.),  679. 
Habemus  ad  Domimtm,  434. 
Habit,  237, 291, 29i,  293, 300, 302-4, 311, 314,320. 
Hadrian  or  Adrian  (emperor),  36,  43,  75. 
Hadrian  or  Adrian  I.    (pope),  158.  204. 

II.      '       118,159,206-7. 
"  III.    '       159. 

"  IV.     '       161,581. 

"  V.       '       162. 

"  VI.     '       163. 

Hrzc  tttnt  verbaCliristi,  431. 
Hagans,  Judge,  599. 
Haggai(0.  T.),409. 
Hail  Mary  (=  Are  Maria),  369,  449,  455-6,  458, 

485-8,  535-8,  540,  631. 
Halberdiers,  143. 
Half-moon,  470,  473-4. 
Halifax  (Nova  Scotia),  245,  314. 
Hall,  A.  Oakey  (Mayor  of  N.  Y.),  678,  712. 
Hall,  Rev.  E.  Edwin,  140. 
Hallam  Henry,  13",  132, 185,  224-5,  335,  353. 
Hallelujah,  430  ;  see  Alleluia. 
Hamilcar,  28. 
Hamilton  (Canada),  358. 

Hamilton  School  (New  Haven,  Ct.),  305,  601-3. 
Hancock  (Min.),  325. 
Handkerchief,  St.  Veronica's,  491. 


814 


GENERAL  INDEX. 


Handmaids  of  Jesus  Christ,  Community  of  the 

Poor,  3-8. 

Hannibal,  28,  29,  31. 
Hannibal  (Mo.),  325. 
Hannin,  Very  Rev.  E.,  278. 
Hanover  (Germany),  626. 
Hapsburg,  49. 
Hardy,  Madame  A.,  825. 
Harper's  Monthly  Magazine,  620. 
Harrisburg  ( Ha.)  and  Diocese,  277-8,  305,  663. 
Harrisburg(0.),  330. 
Harrison  Avenue  (Boston,  Mass.),  544. 
Hart,  Rev.  Matthew,  601-2. 
Hartford  (Ct.)  and  Diocese,  61,  202,270,277, 

280,  305.  321,  3ft,  645,  663. 
Hasdrubal  ( Hannibal's  brother-in-law), 23;  (Han- 
nibal's brother),  29. 
Hassocks,  470-1. 
Haskins,  George  F.,  669-70. 
Hastings,  Rev.  G.  H.,  645-6. 
Hat,  ltk»,  262,  294,  320,  &c. :   see  Cap,  Dress, 

Habit. 

Havemann,  388. 
Hayden,  Very  Rev.  John,  813. 
Haydn,  Joseph  (composer),  650. 
Hayti,  109, 8ii3, 688 ;  see  St.  Domingo,  Hispanlola. 
Heart,  Immaculate  ;  see  Immaculate  H. 
Heart,  Sacred  ;  see  Sacred  H. 
Heathen;    see    Idolatry,   Pagan,    Persecution, 

Rome,  &c. 
Hebrew,  67,  222,  266,  411-12,  416-17,  420,  42',, 

499,  527. 

Hebrides  (=  Western  Islands,  off  Scotland),  361. 
Hebron  (Palestine),  20. 
Hecker,  Very  Rev.  Isaac  T.,  148,  235,  319,  620, 

659,680. 

Hefele.Bp.,215,388. 
Heimler,  Kev.  A..  289. 
Heiss,  Bp.  M.,  241,  280. 
Helena,  St.  (empress),  62,  498,  632. 
Helena  (Montana).  360. 
Heligoland  (in  North  Sea),  689. 
Heliogabalus  (emperor),  37. 
Heliopolis  (Egypt).  72-3. 
Hell,  112,  117,  121,  442  (cut),  518,  524-8,  676, 

627,  668.  696,  708. 
Helmproecht,  Very  Rev.  J.,  319. 
Hendricken,  Rev.  Thos.  F.,  D.D.,  603. 
Hennaert,  Very  Rev.  P.,  279. 
Hennessy,  Bp  J.,  280. 
Henni,  Bp  J.  M  ,  281. 
Henry  IV.  (emperor  Germany),  66, 128-9,  680. 

"      V.  "  •'  129, 207. 

Henry  III.  (French  king),  4C3. 

"      IV.  "  352,390,401-3,681. 

Henry  II.  (English  king),  681. 

"      VIII.  "  334,417. 

Henry  (111.),  327. 
Herbomez,  Bp.  A.  J.  d',  280. 
Hercules,  41. 
Heresy,  Heretic,  107, 169, 174, 176,  182,  208  9, 

212,  223,  226,  228-9,  252,  275,  298-9,  306,  848, 

374.  &c.,  in  Chs.  XI.  and  XII.,  417,  449,  4:3, 

465-6.  511,  63>J-9,  678-9,  681-3,  688,  590-1, 

640,  642,  661,  658,  7<5-6;    see  Inquisition, 

Persecution,  lie. 

Hcrmeneutics,  266  ;  see  Interpretation,  &c. 
Hermits,  283,  .12-3. 

Herod  Agrippa  I.,  122-8.— II.  Antipas,  260. 
Hirnlft  dfs  Glaubetu  (German  paper),  619. 
Heruli,  46-7. 
HeMe  Cassel  (Ind.),  328. 
Hessians,  861. 
Heureux,  Rev.  J.  L',  662. 
liewit,  Rev.  Nathaniel  Augustus,  669-70. 


Hierarchy.  124,  406,'  576,  689,  636,  655,  653,  660, 
676,  (>8_,  704,  &c  ;  see  Bishop,  Archbishop, 
Pope,  &c. 

Hiereus,  254. 


Highland!  Ml.),  327. 

Hilarion,  284. 

Hilary,  St.  (pope),  157. 

Hildebrand,  128,  &c.  ;  see  Gregory  VII. 

Ilillhouse  Avenue  (New  Haven,  Ct.),  645. 

Uindoostan  or  Hindustan,  Hindoos,  372,  612, 
69it,  &c. ;  see  East  India,  India,  &c. 

Hintenach,  Rev.  A.,  289. 

Hippo  (N.  Africa),  290. 

Hispaniola,  363 ;  see  Hayti,  San  Domingo. 

Hobart,  Bp.  John  H.,  670. 

Hobart  College  (Geneva,  N.  Y.),  670. 

Hoboken(N.  J.),  207. 

Hodeja,  Alfonso  de.  377. 

Hoffman,  Mayor  &  Gov.  John  T.,  658,  678, 
712 

Hogan.  Bp.  J.,  281. 

Hokah  (Min  ),  327. 

Hohenlohe,  Cardinal  de,  193,  237. 

Holland,  Josiah  G.,  M.  D.,  88. 

Holland,  Hollanders,  48,  292,  308,  318,  356,  398, 
399,  404,  491,  625,  649,  689 :  see  Dutch. 

Holly  Springs  (Mpi.K  317. 

Holt,  Rev.  Edwin,  183-4. 

Holt,  Wm.  H.,  669. 

Holy  Child  Jesus,  Sisters  (or  Society)  of  the, 
330.— Sisters  of  Providence  of  the  H.  Child- 
hood of  Jesus,  331.— Association  of  the  H. 
Childhood  of  Jesus.  370.— II.  Coat  of  Treves, 
632-3.— H.  Cross,  301,  358,  455,  498,  &c. ;  see 
Congregation  of  the  H.  Cross,  Cross,  &c. — H. 
Day,  447,  459,  495-502,  619,  661,  616, 630.— H. 
Family,  461.— Sisters  of  the  H.  Family, 331.— 
Sodality  of  the  H.  Family,  466.— H.  Father, 
or  His  Holiness,  119,  141,  &c.  ;  see  Pope.— 
H.  Ghost,  or  H.  Spirit,  103, 106, 115,  117, 2'  5, 
209,  213,  235-6,  157,  261,  2,'2,  3*',  409,  414, 
424,  428,  441-2,  447  (cut),  455,485,502,520, 
625, 527,  661,  706  :  see  Father  (fon  and  II  G.), 
Mass,  &c.— The  Society  of  the  H.  Infancy, 
466.— H.  Innocents'  Day,  498.— H.  Inquisi- 
tion ;  see  Inquisition.— Holy  Land, 208-9, 333, 
&c. ;  see  Palestine.— H.  League.  134.— Modality 
of  the  U.  Maternity,  456  —Cathedral  of  the 
H.  Name  (Chicago.  111.),  649.— l.itany  of  the 
H.  Name  of  Mary,  455. — Sisters  of  the  H. 
Names  of  Jesus  and  Mary,  328. — H.  office; 
see  Congregation  of  the  H.  O.,  Inquisition. — 
II.  Oil;  see  Oil  — U.  Orders;  see  Orders.— 
Holy-rood  day,  498  ;  see  Rood. — H.  Saturday, 
462-3,  466,  469  476,  480-1,  497-8,  50i>-l.— H. 
Scriptures ;  see  Bible,  Scriptures. — II.  fee,  120, 
264,  &c. ;  see  Pope.-  H.  Sepulchre  (at  ,'cru- 
salem',  129,  &c  ;  see  Crusades,  Sepulchre. — 
H.  Thursday,  452,  495,  621.— H  Trinity;  see 
Trinity.— H.  Water,  345,  368.  452,  454-5,  4,r9, 
469,  471,  478.— ll-W..Pot  or  Vase.  471.— H. 
Week,  96,  460,  465,  480,  491,  497-5ul,  621. 

Holy  oke(  Mass.)  827. 

Hong  Kong  (China).  372. 

Honorius  (emperor),  33,  46,  53,  76,  77. 
"        I.  (pope),  158,  2>i6-7. 
"        II.  (antipope).  161. 
"         "    (pope).  161. 
"        III.     "      162,374-6,393. 
"       IV.     "     162. 

Hood,  261,  287,  291,  294.  297,  300,  302  & 3. ,  tee 
Habit. 


GENERAL   INDEX. 


815 


Hope,  42,  4S6. 

Horace  (Roman  poet),  81. 

llonni.sdas  (pope),  116, 157. 

Horse-races,  499. 

Hosea(O.  T.>,  4C9. 

Hosius  (bp.  of  Corduba),  205. 

Uoppital,  70-1,  138, 188,  296,  Ac.,  in  Ch.  VIII., 
4"  4,  662,  646,  7C3,  &c  —  II.  Sisters,  831. 

Hospitalers,  Knights,  333. 

Host  (=  victim  or  sacrifice),  422  (cut),  432,  437- 
44  (cuts),  458,  464,  467,  470,  474-6,  4sl,  492, 
500,  543  ;  FCC  Mass. 

Hottentots,  612. 

Hours,  191,  44S ;  see  Canonical  Hours. 

House  of  Commons,  H.  of  Lords  ;  see  Commons, 
Lords.  Parliament.— II.  for  Friars,  Nuns,  &c., 
296,  '298-9,  3('3-5,  334,  350,  &c  ,in  Chs.  VIII., 
IX— II.  of  Kefuge,  59',  &c. ;  Bee  Asylum, 
Industrial  School,  Orphan  Asylum,  &c. — H. 
of  Retreat,  334,  £39. 

Houston  (Tex.),  3d 3,  330. 

Hudson,  (N.  Y.',  317. 

Hudson  City  (N.  J.),  340. 

Hudson  County  (N.  J.)  312. 

Hughes,  Abp.  John,  273,  420,487-8,604,518. 
5§r,  545,  555,  564.  585-*,  694-5,  673. 

Hugo,  Cardinal,  627. 

Hugonotorum  Stragrs,  403. 

Huguenots,  167,  4"l-3,  711. 

Hull  iEng.),  and  II.  Convent  Trial,  339. 

Humeral  Veil  and  Hutnerus,  481. 

Humiliate  capita,  etc.,  447. 

Humiliati,  1&8. 

Humility  of  Mary,  Sisters  of  the,  330. 

Huns  and  Hungary,  40,  46, 109,  237,245,292, 
304,  3  '7,  534,  68(5. 

Huntington,  Jedidiah,  M.  D  ,  669. 

Huss,Kev.  ..ohn,  210-12,  215,  405,  680.— Huss- 
ites, 167,  214,  404. 

Hyacinthe,  Father,  302,  572-4. 

Uyginus,  8t.  (bp.  of  Borne),  165. 

Hymen,  42. 

Hymns,  235-40, 428, 448 ;  see  Chant,  Singing,  &c. 

Iceland,  689. 

Ironium  (A.-ia),  238. 

Iconoclastic  (  =  image-breaking) ;  see  Images. 

Idaho,  277,  2SO,  359,  664 

Idolatry,  Idols,  96,  288,  400.  483,  492-4  ;  see 
Rome. — Idol  Bel  and  the  Dragon  (Apoc  ),  409. 

Ignatius  (bp.  of  Antioch),  St.,  440;  see  I.Loyola. 

Ignatius  (bp.  of  Constantinople),  207. 

Ignatius,  Father,  668,  681, 69S. 

Iguatius  Loyola  (or  Ignatius),  St.,  63,  34<*-9, 
355,  389,  568.— Church  of  St.  I.  (Rome),  356  ; 
(Baltimore)  359.— St.  I.'s  College  (Chicago, 
111. 1,358-9;  (SanKrancisco, Cal.),358.— St.  I.'s 
House  of  Retreat  (Fordham,  N.  Y.),  334.— 
Litany  of  St.  I.,  455. 

Ignorance,  226,  365,  371,  640,  611,  fcc.,  in  Ch. 
X.KV.,  655,  699  ;  see  Intelligence. 

Ignorantius,  304 ;  see  Brothers  of  the  Christian 
Schools. 

I.  II.  S.,  478. 

JlchesterlMd  ),  319. 

IleBrevelle(La.),330. 

H  G'su  (=  the  .lesus),  63,  856. 

Illegitimacy,  624-5. 

Illinois  (state),  296,  801,305,313,316-17,405, 
(49,666, 674,  and  places  marked  "(HI.)". 

Hlyricum,33. 

Images,  Image-worship.  934, 106, 126,  207.  222, 
306.  3«2, 400, 427.459.  4(58,  471. 477, 480, 4S3-4, 
489,  493.  651,  631.  633-4.  636,  677  ;  see  Jesus, 
Mary,  .-ainto,  Statues,  &o. 

I.  M.  I.,  478. 


Immaculate  Conception  of  the  B.  V  M.,  or  Im- 
maculate Conception,  98,  110.  139,  227,  £31, 
29a.  323,  45.T-6.  490,  496,  6*7,  658-9.— Church 
of  the  Im.  Conception  (Boston).  359.  544  (cut); 
(New Orleans)  369;  (tt'aterbury.  Ct.)  603-4. — 
College  of  the  I.  C.  iNew  Orleans),  358.— 
Scapular  of  the  I.  C  ,  478. 

Immaculate  Heart  of  Mary , Sister-servants  of  the, 
329  — j-isters,  Servants  of  the  l.H  of  Mary, 
329-30.— Archconfraternity  of  the  I.  H.  of 
Mary.  456.— Office  of  the  Sacred  and  I.  H.  of 
Mary,  488. 

Immigration  and  Immigrants  into  the  U  S.  and 
England,  667,  £81,  &c 

Immorality.  99,  107.  131.  1%,  288,  336-7.  508-16, 
613.  624,  &c  ,  in  Ch.  XXVI. ,697  ;  see  Morali- 
ty, &c. 

Immunity  of  Clergy,  67R-7,  655,  701. 

Imola  (Central  Italy),  138. 

Imposition  of  Hands,  451. 

Impediments,  453. 

Incarnate  \Vord.  491,  &c.;  see  Jesus  Christ. — 
Sisters  of  the  I  U'.,  330. 

Incense,  144. 136,  424,  427.  431,  433.  459,  463-4, 
469,  471-2.  601,  551.— l.-bearer,  430.— l.-boat, 
462. 46i  (cut),  472. 

Incest.  629. 

In  Ccena  Domini,  166-8.  406,  683 

Increase  of  the  R.  C.  Church  in  the  U.  S.,  &c., 
Ch.  XXVI II. 

Independence.  Declaration  of,  151-2,  637,  643. 

Independents,  689. 

Inrlex  Expurgatorin.t,  Index  of  Prohibited 
Books,  176, 179,  389,  417,  566  •  see  Congrega- 
tion of  the  Index. 

India  (Asia),  70,  99,  109,  363, 366-7,  371-3,  690  ; 
see  East  Indies,  Farther  India,  Hindostan, 
Indies,  &c. 

Indiana  !.-tate\  324,  331,  664,  666;  and  places 
marked  "(Ind.)". 

Indiana  (Pa.),  334. 

Indianopolis  (!nd.(,  3?2,  321. 

Indian  Archipelago  or  Malay  Archipelago  (S.  E. 
of  Asia),  3".  2. 

Indian  Territory  E.  cf  the  Rocky  Mts..  277,281. 

Indians.  109, 297,  320,  324-5,  Jaf,  367,  359,  612. 

Indies,  389. 

Indo  Chinese,  372. 

Indulgences,  92, 10«,  134-5, 141,  222-3,  248,  362, 
309,  391,  4^9,  485,  497,  507,  K.9-40,  661,  666, 
63'3,  660,  706 ;  see  Congregation  of  I. 

Indult,  497. 

Industrial  Schools,  71,  328,  &c.,  in  Ch.  VIII., 
590 

Infallible, -bility,  96,  107,  110-11.  116-18,  121, 
140,  172,  197,  i03,  215,  228,  £31,  241,  £44-60, 
252,  3£2,  407,  569,  674,  621.  642,  644.  660,  672, 
688, 696,  699. 

Infant,  450,  470,  626;  see  Unbaptized,  &c.— 
Infant. Jesus,  63,  455,  4C1,  4/J-SO,  490  (cut), 
491  (cut),  631-2. 

Infanticide,  623. 

Infidel,  Infidelity,  449,  538,  681,  692,  600,  672, 
692  ;  see  Naturalism,  Rationalism,  &c. 

Infirm,  Oil  of  the,  473. 

In/go  (=  Ignatius),  348. 

Innocent  1.,  St.  (pope),  157. 
"        II.  "        161,208. 

"        III.  (antipopel.  161. 
"          "     (pope),  l.o,  130,  162,  176-6,  208, 
£93,  874.  391-2,  678,  682. 
«        TV    /.mrt.!   co  IRO  cfi«  s?i  ari; 


-•  •>.  •    t -T  .    wtr*-«»,    Vli'. 

IV.  (pope),  69, 1G2,  £08, 874,  376. 

V.  "        172,  £99. 

VI.  "        162, 

VII.  "        131, 162. 


816 


GENERAL  INDEX. 


Innocent  Till,  (pope),  163,334,394. 

IX.  "      163. 

X.  "      73.163. 

"        XI.  "      103,404,582. 

"        XII.         "      68, 164, 388, 571. 

"        XIII.        "      164. 
Innocents'  Day,  Holy,  498. 
In  parlibus  injitletium,  or  in  partibus,  99,  278, 
280,  565. 


679,  711. 

Insane,  450. 

Institutes,  296,  &c.,  in  Ch.  VIII.;  see  Educa- 
tion. 

Integra  integre,  234. 

Intelligence,  365, 610,  &c.,  in  Ch.  XXV.,  699, 707. 

Intent,  Intention,  456,  458,  532,  538,  663. 

Interdict,  132,  135,  217,  219,  607. 

Interpretation  of  Scripture,  104,  408-9,  668-9  ; 
see  Henneneutics. 

Intolerance,  389,  644,  650-2,  656-9. 

Intoning,  23d,  239-40,  242,  247,  274,  428-9 ;  see 
Chant. 

Introibo  ad  altare  Dei,  425. 

liitroit,  423,  427-8  (cut),  454. 

Invention  ( =  finding)  of  the  Holy  Cross,  498. 

Investiture,  207-8. 

Invitation  Heeded,  The.  670. 

Invocation  of  Saints,  483  4. 

lona  (off  Scotland),  361. 

Ionic  (=  of  Ionia),  66.  81. 

Iowa  (State),  305,  316-17,  and  places  marked 
"(Iowa)". 

Ipso  facto,  557. 

Ireland  and  the  Irish,  90,  98, 152, 170, 193,  233, 
237,  245,  270.  275,  290,  304,  320,  339,  357,  361, 
338-9,  395,  399,  455,  491,  655,  563-6,  581,  686, 
689,  606,  617  19,  623,  625-7,  630,  658-60,  666-7, 
673-5,  678,681,  683-5,  697,  708,  711-12.—  Irish 
Massacres,  711. 

Irenoeus,  St.  i,bp.  of  Lyons),  114. 

Irene  (empress  of  the  East),  200. 

Irish  ;  see  Ireland. 

Iron,  470,549,  &c. 

Ironsides,  George  E.,  669-70. 

Isaac,  454. 

Isabella  (queen  of  Castile  and  wife  of  Ferdinand), 
61,  65,  377,  387. 

Isabella  II.  (queen  of  Spain),  615,  650-2. 

Isabella  (wine),  451. 

Isaiah  or  Isaias  (0.  T.),  409,  414,  428,  651. 

Isidorian  Decretals,  127. 

Is  it  honest  ?  421,  539,  694. 

Islamism,  387.692;  see  Mohammed,  &c. 

/so/a  di  San  Rirtolomeo  (Ilome),  62, 

Israel,  20, 387. 

Ita  ex  toto  coriie  volo  .  .  .  obedire,  272. 

Italy  and  Italian,  23-9,  31-3,  46-50,  63.  71,  95, 
100, 102, 108, 126,  129-32,  1*5,  138-41. 148-54, 
162-6,  1/3,  175.  178-84,  187-8. 193-4  209,  211, 
213,  218-20.  2i>6,  2*3,  23(5,  238,  245,  253,  270, 


<wo,  tii*.  -MO,  ou,  W»,  DO*.  04U,  008,  OiU. 

609,  613-15,  618,  625,  627-9,  641,  643,  «™, 
648-9  »353,  685-7.  689.— King  and  Kingdom  of 
I.,  4.-51,  89,  128,  138,  138,  140,  148-64, 165, 
835,  649,  686. 

Ite,  misia  est,  423,  446-7. 

Ives,  Bp.  Levi  S.,  and  wife,  669-70. 

Ives,  Edward  J.,  669. 

Jacksonville  (Fla.),  325. 

Jacksonville  (111.),  405,  G69. 


acob,299,454. 

acobini,  Monsignor,  247. 


J 

J 

Jacobins,  299  ;  see  Dominicans. 

Jacobite  Church,  Jacobites,  423,691. 

Jacques  (=  James  or  Jacob),  Hue  St.,  299. 

Jaen  (Spain),  378,  650. 

Jail,  625-6  ;  see  Prison,  &c. 

Jamdudum  cernimus,  641. 

James,  St.,  121,  299,  491,  498,  573.— Epistle  of 
J.  (5  :  14-20),  415.— St.  J .  the  Great,  498. 

James  I.  (king  of  England)  and  King  J  .:s  Bible, 
412,  417,  592,  600 ;  see  Bible,  English  B. 

James  II.  (king  of  England;,  712. 

Jamestown  (.Va.),  19. 

Janicutum,  Janicular  Mount,  52-3, 74, 122. 

Jansenism,  -ists,  168-70,  177,  352, 699. 

Januarius,  Blood  of  St.,  632. 

Janus,  26, 35,  41 ;  see  I'ope  and  Council. 

Japan,  -ese,  165,  195,  366,  372,  490,  690. 

Jasper  (Ind.),  331. 

Jebusites,  20. 

Jefferson  (Ind.),  331. 

Jefferson  (\Vis.),297. 

Jefferson,  College  of  (St.  Michael,  La.),  230.      _ 

Jehovah,  82,  145. 

Jeremiah,  Jeremias  (0.  T.),  409. 

Jericho  (Palestine),  471. 

Jerome,  St.,  57,  67, 172,  174,  235,  411,  527,  577. 

Jerome  of  Prague,  212  13,  405,  580. 

Jersey  City  (N.  J.),297,  314-15,  340,  712. 

Jerusalem  (Palestine),  20,  33,62,  121-4,  129,  218, 
235, 301, 414,  479,  499,  500,  534,  541,  577,  709. 

Jesi(  Italy),  192. 

Jesuits  or  Society  of  Jesus,  Jesuitism,  63,  70, 
154, 168, 171,  224,  230-1,237,  294,  310-11,  318 
332-4,  348-60, 363, 335-9, 372, 378, 389, 459, 487 
644,  568, 571-2,  593,  629,  636,  654,  684,  699. 

Jesus  Christ,  36,  60-1,  63-5,  88,92,94-5,  103-6, 
112-18,  120,  123,  125.  149,  180,205-6,212-13, 
217,  219,  228-9,  254,  260-2,  282,  293,  306,  311, 
321,  327,  330-1,  336-7.  345,  a56,  381,  366,  370, 
382,  416,  422-3,  425-46  (cuts),  451.  455,  460-1, 
467-8,  471,  477-9,  483-93,  496,  498-503.  507, 
513,  516-7,  523,  525-7,  529-30,  534,  636-9,  642, 
647,  651,  572-3,  576-7,  679,  582-4,  589,  622, 
632-5.  638-9,  648,  650-1,  660,  679,  687,  694-6, 
698,  706,  708-10. 

Jesus  Hominum  Salvator,  I.  II.  S.,  478. 

Jesus,  Society  of;  see  Jesuits. 

Jesu  XPi  pafsio.  311. 

Jews,  Jewish,  61 .  85,  88, 120, 123, 145,  252,  254, 
262,  299,  374,  378,  387-9.  414,  448-9,  457,  677, 
696,600,  606,  638,  647-6,  651,  692;  see  He- 
brew, Judaism. 

Joan,  Pope  (?),  159. 

Job<0.  T.),  409,533. 

Joel  (0.  T.),  409. 

John  the  Baptist,  283,  413-14,  426,  434,  498, 
606.— Knights  of  St.  J.  of  Jerusalem,  333. 

John  the  Apostle,  St.,  440,  477,  498,  600,  523, 
627  ;  see  Gospel  of  St.  J.— Revelation  of  St.  J. 
the  Divine  (N.  T.),  409.— First  Epistle  of  J. 
(2  :  1-4),  416.— St.  J.'s  Church  (New  Haven, 
Ct.),  665.— St.  J.'g  College  (Fordham,  N.  Y.), 
358;  (Frederick,  Md.)  358.— St.  J.'s  Manual, 
630.— Basilica  of  St.  J.  Lateran  (Rome),  60, 
73. 

John  the  Notary  (usurping  emperor),  39. 

John  (Roman  patrician),  61. 

John  I.  (pope),  157. 


II. 

III. 

IV. 

V. 

VI. 


157. 
157. 
158. 
158. 
168. 


GENERAL  INDEX. 


817 


John  VII.  (pope),  158. 
"  VIII.  or  joan  (female pope?),  159. 
«  "  (pope;,  159. 
"  IX.  "  159. 
"  X.  "  159. 
"  XI.  "  159. 
"  XII.  "  127,160. 

XIII.  "        160. 

XIV.  "        160. 

XV.  "        160. 

XVI.  or  XV.  (pope),  95, 160. 

"     or  XVII.  (popeorantipope?),  160. 

XVII.  or  XVI.  (pope?),  160. 

XVIII.  (pope),   160. 

«'     XIX.  or  XV11I.  (pope),  160. 

"     XX.  (?  antipope),  100. 

"     XXI  or  XIX.  or  XX.  (pope),  162. 

"     XXII.  (pope),  162. 

"     XXIII.    '•       131.163,209-11,214. 

John  (bp.  of  Antioch),  205. 

John  (bp.  of  Sabina),  100 ;  see  Sylvester  HI. 

John  Gratian,  loO  ;  see  Gregory  VI. 

John  of  the  Cross,  St.,  302,  389. 

John  of  Damascus.  St.,  288. 

tJohn,  Abp.  of  New  York,  484,  488. 

Johnstown  (Pa.),  334. 

Joliette(€an.),  310. 

Jonah  or  Jonas  (0  T.),  409. 

Jones,  Gardiner.  669. 

Jordan  (river),  414. 

Joseph,  St.,  166,  456,  461,  478,  480,  490-1  (cut), 
498,  547.— St.  J.'s  Academy  (Emmettsburg, 
Md  ),  316.— St  J  's  Cathedral  (Columbus,  0.), 
663.— St.  J.'s  Church  (N.Y.),  570-1;  (Troy, 
N.Y.)359;  (Hudson  City,  N.  J.)340;  (Wash- 
ington, D.  C.)359;  (Mobile,  Ala.)  359  ;  and 


(Cambridgeport,  Mass.),  326;  (Utica,  N.  Y.) 
298. — St.  J.'s  German  Hospital  (Baltimore, 
Md.),  297.— St.  J.'s  Home  for  Aged  Women 
(N.  Y.),  315.— St.  J.'s  Hospital  (fort  Wayne, 
Ind.i,  328.— St.  J.'s  Novitiate  (Notre  Dame, 
Ind.),  323  — St  J.'s  Orphan  Asylum  (Patersou, 
N.  J.),  339.— St.  J.'s  Preparatory  Seminary 
(Bardstown,  Ky  ),  358.— St.  J.'s  Sisterhood 
(Emmettsburg,  Md.),  314.— Sisters  of  St.  J., 
325-6. 

Joseph  II.  (emperor  of  Germany),  168,  335. 

Josephites  of  the  Holy  Cross,  323. 

Joshua  or  .losue  (0.  T.),  4v9. 

Journals,  619,  633.  &c. ;   see  Newspapers. 

Jovian  (emperor),  33. 

Joyful  Mysteries,  485-6. 

Juan  de  la  Cruz,  St  ,  302,  389. 

Juarez,  Benito  (President  of  Mexico),  656. 

Jubilees.  166,  531. 

Judaism,  377-8,  387  ;  see  Jews. 

Judas  Iscariot,  346. 

Jude,  St.,  498. 

Judea  (Palestine).  36,  145,  413-14. 

Judges  (O.  T.),  409. 

Judica,  233. 

Judith  (Apocrypha),  409,  411. 

Jugurtha,  82. 

Julia  (mother  of  Augustus),  34. 

Julian  the  Apostate  (emperor),  38,  45. 

Julian,  Cardinal,  216. 

Julianus,  Didius  (emperor),  87. 

Julian  Year,  31. 

Julius  Caesar  or  Cesar.  33,  &c. ;  see  Cesar. 

Julius  I.,  St.  (pope),  156. 

"    II.         "         55,134-5,163,219-20. 
41    UI.       "          163,  220-1, 225. 

52 


Juno,  41. 

Jupiter,  41,  63,  81,83,  492. 

Justification,  104-6,  222. 

Justinian  I.  (emperor),  47, 126,  206,  541. 

Kaffraria  or  Caffraria  (Africa),  091. 

Kalley,  Dr.,  404-5,  660. 

Kankakee  Co.  ( 111.),  310,  557. 

Kansas  (State),  277,  316,  324, 359,  664  ;  and  pl«u 

ces  marked  "(Kan.)". 
Kaskaskia(lll.),344. 

Katholiscke  Kirchen-Zeitung  (Ger.  paper),  619. 
Katkolische  Volks-Zeitung  619. 

Katholisther  Glaubensbote  619. 

Katholischer  Wochenblatt  619. 

Katholiscties  Hausbuch  "  619. 

Keating,  Very  Rev.  Basil,  312. 
Keble,  Rev.  John,  671. 
Kelso,  Jas.  J.   (Police-Superintendent,  N.  Y.), 

712. 
Kenrick,  Abp.  Francis  P.  (Baltimore),  274,  514- 

16,  579-83. 
Keurick,  Abp.  Peter  R.  (St.  Louis),  241,  280, 

514. 

Kent  (Eng.),  288. 
Kent,  Chancellor  James,  670. 
Kentucky  (State),  293,  301,305,317,327,549, 

664,  and  places  marked  ''(Ky.)". 
Ken  wood  (N.Y.),  324-5. 
Kenyon  College  (0.),  670. 
Kerry  (Ireland),  684. 
Kewley,  John,  M.  D.,  669-70. 
Keys,  112, 12<>-1  (cut),  262.  503-4,  616,  530,  539. 
Kidnaping,  102,  395,  679 ;  see  Persecutions. 
Kiansi  (China),  109. 

King  James's  Bible,  412,  &c.  ;  see  James  I. 
Kings,  I  ,  II.,  III.,  IV.  (0.  T.),  409. 
Kings  of  Rome,  List  of,  21. 
Kingsley,  Henry  C.,  Esq., 615. 
Kirwan  (  =  Rev.  N.  Murray,  D.  D.),  137,  419, 

627-8,  674-5 
Kiss  of  Peace,  198,  273, 443,  451,  475  ;    see  Pax 

tecum. 

Kisaing  the  Altar,  426  (cut),  427, 434,  443,445-7. 
Kissing  the  Scapular,  538. 
Klageufort  (Austria),  624. 
Klee,  Henry,  635. 
Klostermann,  Very  Rev.  M.,  296. 
Knapp   St.  (Milwaukee,  Wis.),  327. 
Kneeling,  429-30,  433,  440-3, 447,  459,  469,  &c., 

in  Chap.  XIV.,  561.— K.  Cushions,  472.— K.- 

Desks  and  Stands,  234  233,  472  (cut>,  475. 
Knights   Hospitalers,  333.— K.  of  St.  John,  K. 

of  Rhodes,  K.  of  Malta,   333.— K.  Templars, 

209,  333.— Teutonic  K.,  333. 
Koran,  59  ;  see  Arabic,  Islamism,  Mohammed. 
Kunkler,  Very  Rev.  A.,  324. 
Kyrie  eleison,  428,  454. 
Labarum,  543. 
Laboan  (S.E.  of  Asia),  372. 
Laborers,  562,  630. 
Lace,  284. 

Lachine  (Canada),  328. 
Lacordaire,  Rev.  J.  B.  H.,  151,  299,  571-2. 
La  Crosse  ( Wis.)  and  Diocese.  241,  277,  280,  663. 
Ladies  of  the  Immaculate  Heart  of  Mary,  329. 
Ladies  of  the  Sacred  Heart,  324-5.— Ladies  of  the- 

S.  H.  of  Mary,  325. 

Lady,  My  or  Our.  550,  &c. ;  see  Mary  the  Virgin. 
Lafayette,  Gen.,  700. 
Lafayette  (Ind.),  831. 
La  Fontaine,  Jean  (=  John)de,  701-2. 
Laibach  (Austria),  624. 
Laics,  199 ;  see  Laymen. 

Lainez  ;  see  Laynez.  1 

Laity  ;  see  Laymen.  ,:. 


818 


GENERAL  INDEX. 


I/alande  (Fr.  astronomer),  354. 

Lamb,  259,   459.— L.  of  God  ;    gee  Agnus  Dei, 

Jesus  Christ. 

Lambruschini,  Cardinal,  190, 193. 
Lamennais,  Abbe  II.  V.  II.  de,  671. 
Lamentations   0.  T  ).  409. 
Lamp,  66,  69,  470,  472,  474,  631,  &c. 
Lamy,  Up.  J.,2^1. 
Lancashire  (Eng  I,  357. 
Lando  or  Lantlus  (pope),  159. 
Langenfelder,  Kev.  K.,  289. 
L'Anse(Mich.),  325. 
Lansingburg  (N.  Y  ),  303. 
Lantern,  66,  69,  459,  472,  646,'&c. 
Laocoon,  67. 
Lappets,  262. 

Lapsed,  105  ;  nee  Relapsed. 
Laredo  (Tex.),  3 J8. 
Lares,  41. 
La  Salle,  Abbe  J.  B.  de,  320.— La  Salle's  Treatise 

on  the  Duty  of  a  Christian,  604. 
La  Salette  (France),  633-4. 
Las  Casas,  299 
Laateyrie,  Count  C.  P.  de,  608-12. 


Lateran  Basilica  (Rome),  60,  68,  207-8.  291.— L. 
0-,  95. 125,  128, 135, 175,204,207-S, 


Councils,  60;  95 


219-20,  22  .,'293,  375,  391,406,609,519,576; 

678-9,  583,  711.— L.  Palace  (Rome),  60,  68 
Lateranus,  Plautius,  60. 
Latimer,  Bp.  Hugh,  705. 
Latin,  62,  67,  94,  111,119,170,173,185,187, 

222,  23?,  241-2,  265,  271,320.409.411,423, 


'•  218,  233,  284,  339,  &c.  ;  gee  Roman  Catholic 
Church.— Latinity,  238.— Latinized,  428,  706. 

La  Trappe  ;  see  Trappe,  Trappists. 

Latrobe  (Pa. I,  289,  305,  334. 

Lauds,  Laudes,  424,  448. 

Laurens  St.  (X  Y.),  547. 

Laurentius  ( =  Lawrence  ;  an  tipope),  157. 

Lausanne  (Switzerland),  218,  651. 

Lavalette,  352. 

Lavatory,  472. 

Lawrence,  Basilica  of  St.  (Rome),  62,  476.— 
Church  of  St.  L.(  =  &m  Lorenzo  ;  Rome),  82  ; 
(N.  Y.J359. 

Lawrence  (Mass.),  303,  327. 

Lawyers,  148,  380,  &c. ;  see  Canon  Law. 

Laymen  and  Laity,  188,  239  40,  254,  284,  290, 
376,  387,  395,  449.  452,  455,  607,  609,  653,  655, 
668-60,620,  623.  637,  640,  662,  681,  687,  692.— 

;  Lay-brothers,  289,  &c.,  in  Ch.  VIII.,  611.— 
Lay-pupil-s,  349,  &c.— Lay-sisters,  304,  &c.,in 
Chap.  VIII 

Laynez  or  Lainez),  James,  348 

Lazarists,  or  Priests  of  the  Congregation  of  the 
Mission,  310-13,  318,  369.  639. 

Lazarus,  Priory  of  St.  (Paris),  812. 

Leavenworth  City  (Kan.),  359. 

Lebanon  (mountain  of  Syria) ;  see  Libanus. 

Lebanon  (1'a.),  305. 

Lebanon  (Ky.),  327. 

Lebrija.  883 

Leclerc,  Rev.  John,  400. 

Le  Correspondent  (=  The  Correspondent),  664. 

Lectern  or  Lecturn,  472-8 

Lector  ( =  reader),  256  ;  see  Reader. 

Lectures,  Public,  409. 

Legate  (of  pope),  101, 191,  204-6,  207,  216.220-1, 
225-6,  275,  334-6,  348, 3 7 4-5, 392, 394  ;  see  Am- 
bassador, Envoy,  &c. — L.  a  latere.  189. 

Leger,  Rev.  Jean  (=  John),  897-8. 

Leinster  (Ireland),  617. 


Lemanouski,  Col.,  385. 

Lcmberg  (Austria),  624. 

Lemieux,  Mr.,  586. 

Lemonnier,  Rev.  A.,  322. 

Le  Moniteur  Catlwlitjue,  633. 

Lenormant,  388. 

Lent,  261,  43J,  434,  447,  452-3,  495-502,  609, 519. 

616. 

Leo  the  Isaurian  (emperor),  94. 
Leo  I.,  the  Great,  St.  (pope),  93.112,157,205-6, 

347,509. 
Leo  II.,  St.  (pope),  158,206. 

4   III.    "       "      158. 

IV.  "       "      53,159. 

V.  "      159. 

VI.  "      159. 

VII.  "      159. 

VIII.  (pope  or  antipope?),  160. 

IX.  (pope),  128,  161. 

X.  "        135-6,  163,  199,  293,  630,  536, 
576. 

"   XI.  (pope),  163. 

"  XII.      "       137,  164,  177, 181, 188,  337-8, 
410. 

Leo,  Henry,  388. 

Leo,  Rev.  P.  J.,565. 

Leon  (Spain),  377. 

Leonine  City  (Rome),  53,  85. 

Leonists,  393. 

Leopold  Association,  370. 

Lepidus,  Marcus  JEmilius,  35. 

Le  Propagateur  Catlioliyue,  619. 

Leresche,  616. 

Les  Adieux,  354. 

Levate,  429. 

Leviticus  (0.  T.).  409. 

Lewdness,  627,  &c  ;  see  Immorality,  Libertin- 
ism, Licentiousness,  &c. 

Lewis,  Prof.  Tayler,  LL.D.,  416. 

Lewiston  (Idaho  ,  3.i9. 

Libanus  (=  Mt.  Lebanon  in  Syria),  109. 

Liberals  and  Liberalism,  138-9,  230,  671-3,  630, 
641,  647,  653,  655-6,  659,  699, 700. 

Liberia  (Africa), 691. 

Liberian  Basilica  (Rome),  61. 

Liberius  (pope),  61,  156. 

Libertinism,  334,  Chap.  XXVI.,  &c., ;  see  Im- 
morality, &c. 

Liberty  (of  speech,  press,  conscience,  &c.),  88-9, 
405,  602,  660,  571-2,  675,  685,  621,  629,  637-61, 
693  4,  699,  700  ;  see  Religious  Liberty,  &c. 

Libius  Severus  (emperor),  39. 

Libraries,  66-7,  70.— Vatican  Library,  66-7. 

Libya  (N.  Africa).  30. 

Licentiousness,  608  ;  see  Immorality,  Lewdness, 
&c 

Licinian  (from  Cains  Licinius  Stolo,  Roman  trib- 
une and  consul)  Law,  24. 

Licinius  i emperor),  38,  44-5. 

Lieber,  Prof.  Francis,  LL.D.,  596. 

Lights,  236,  256,  430,  450,  477,  480,  499,  600  ; 
see  Candle,  Lamp,  Lantern,  &c. 

Liguori  (or  Ligorio),  St.  Alfonso  de,  318,  538.— 
Liguorians,  318  ;  see  Rcdemptorists. 

Lilla,  Rev.  V.,  312. 

Lima  (Peru,  S.  A .),  386. 

Limbo,  626. 

UnU  ( Austria),  624. 

Linus,  St.  (bp.  of  Rome?),  122, 154-5. 

List  of  Bishops  and  Archbishops  in  U.  S.,  278- 
81 ;  of  Cardinals,  190-4 ;  of  Emperors  of 
Rome,  36-9  ;  of  Kings  of  Rome,  21 ;  of  Popes 
and  Antipopes,  154-64  ;  of  R.  C.  Periodicals  in 
U.  S.,  619;  see  Tables. 

Litanies,  239,  242,  247,  272,  455,  484-6,  638. 


GENERAL   INDEX. 


819 


Literature,  620,  653,  706.  &c. ;  see  Books,  &c. 

Little  Catechism,  244,  252. 

Little  Office  of  Our  Lady,  537. 

Little  Uock  (Ark.)  and  Diocese,  245,  277,  279, 

663. 

Little  Sisters  of  the  Poor,  329  ! 
Liturgies,  265. 

Liturgies,  93,  201,  242,  267,  423. 
Liverpool  (Eng.J,  626-6. 
Living  Rosary,  456,  487-8. 
Llorente,  Don  Juan  Antonio,  386,  388-9,  611. 
Lockport(N.  Y.),330. 
Loggia,  pi.  Loggie,  66. 
Lollards.  705. 
Lombards,    Lombard?  (N.  Italy),  47,  126, 129, 

375,614-15,  623. 
London  (Can.),  358. 
London  (Eng  ),  20, 173, 197,  310.  512,  550,  612, 

625,  681-2,  705.— L.  Kegister,  681.— L.  Times  ; 

see  Times  (London). 
Longanimity,  412. 
Long  Island  (N.  YJl,  306. 
Longueil  iC'an.),  328. 
Loogootee(Ind.),  331. 
Lootens.Bp.  L.,280. 
Lord,  Our,  496,  &c.;  see  Jestis  Christ. — Lord's 

Day,  636,  &c.;   see  Sunday.— Lord's  Prayer, 

369,  415, 43i,  440-1,  449,  454-6,  458, 477,  483-8, 

520,  527,    535-8,  600.— Lord's   Supper,    167, 

422-3.  &c.;  see  Eucharist,  Mass. 
Lords,  House  of,  t80-l. 
Lorenzo,   Church  of  San   (Rome),  62.   82;  see 

Laurentius,  Lawrence. 
Loretto  (Pa.),  305. 
Loretto  (Ky.),  327. 
Loretto,  Litany  of  Our  Lady  of,  484. 
Loretto,  Sisters  of,  327. 
Lorraine  (France  and  Germany),  161,  221. 
Los  Angeles  (Cal.)  and  Diocese,  277,  281,  296, 

313,  6rf3. 
Losses  of  the  K.  C.  Church,  672,  &c.,  in  Ch. 

XXVIII.,  708 

Lothaire  (French  emperor),  48. 
Lotteries,  88,  563. 
Loughlin,  Bp.  John,  270,  279. 
Louis  I.  U  JJtbonnaire  (Fr.  emperor),  48. 

"     II.  "          "          48, 

"     the  German  (king  of  Germany),  48. 

«'     VIII.  (Fr.  king),  393. 

"     IX.  (=  St.  Louis  ;    Fr.  king),  295,  370, 

644.— Cathedral  of   St.  L    (St    Louis,  Mo.), 

648  ;  (New  Orleans,  La.),  548.— Church  of  St 

L.  (BuBalo,  N.  Y.),  555  7.— Abbey  of  St.  L. 

on  the    Lake    (Min.),    563.— St.  L.'s  Select 

French  Institute  (N.  Y.),  320. 
Louis  XII.  (king  of  France),  134-5. 

"     XIV.     "    "        "        295,352,398-9,404 

"     XVI.      "    "       "        544. 

«<     Philippe"    "        "        137,139. 
Louisiana  (State).  109,  305,  313,  316,  357-9,  549. 

663-7,  and  places  marked  "(La.)". 
Louisville    (ivy.)    and    Diocese,   277,  279,  296, 

301,  3U5,  80S,  317,  322-3,  327-8,  357,  619,  663, 

6G6. 

Louisville  (0.),  284.  330. 
Louvre  (Palace  of  Paris  \  401-2. 
Low  churchman,  670.— Low  Mass,  424,463,  465, 

&c.,  in  Ch.  XIV. ,664;  see  Mass.— Low  Sun- 
day, 243,  459,  495. 
Lowell  (Mass.),  320,  327. 
Lower  Canada  •  see  Canada. 
Loyola,  St.  Ignatius ;    see  Ignatius  Loyola. — 

Loyola  College  (Baltimore,  Md.),  358. 
Loyson,    Rev.    Charles,    302 ;    see    Uyacinthe 

(Father). 


Luc*,  Cardinal  dc,  191, 193,  234,  240. 
Luca,  Chevalier  Fred,  de,  154. 
Lucas,  Fielding,  Jr.,  412. 
Lucca  (Italy),  156,  161,  649. 
Lucero  (Sp.  Inquisitor), 388. 
Lucia  St.,  440. 
Lucina,  St.,  84. 
Lucius,  St.  (pope),  156. 
"       II.      "      161. 
"       III.    "      161,394. 
Ludovisi,  Villa  (Rome),  69. 
Luers,  Bp.  J.H.,  279. 
Luke,    St.    (evangelist),    123,    498-9.— St    L.* 

Church  (N.  Y.j,  670. 
Luna  (=moon),  41,  470,  473. 
Luna,  Peter  de,  131 ;  see  Benedict  XIH. 
Lunatic  Asylum,  71,  &c.,  in  Ch  VIII. 
L'  Univers  Religieux,  650. 
Lustrum,  Lustre,  236. 
Luther,  Martin,  60, 135,  141,  220,  302,  416,  536, 

627. 

Lutheran,  103, 167, 176-7,  379,  674. 
Luxemburg  (Holland  or  Germany;,  166,  689. 
Lyman,  Dwight  E.,  669-70. 
Lynch,  Bp.  P.  N.,  278. 
Lynch,  Rev.  M.,289. 
Lyons  (France),  115-16, 191,  204.  208-9,  219,  228, 

236,  245,  279,  369,  393,  487,  634,  672,  686. 
Macao  i  China),  367  690. 
McAuley,  Catharine,  304. 

Maccabees  or  Machabees,  I.  and  II.  (Apocry- 
pha), 409,  625-7. 
McCarron,  Rev.  Mr.,  271. 
Macchiavelli,  Niccolo(=  Nicholas),  627. 
McCloskey,  Abp.  John,  148,  241,  270,  279,  545. 
McCloskey,  Bp.  Win.,  279. 
McCrie,  Thomas,  D.  D.,  179. 
Mace-Bearers,  143. 
Mac cilo n    and    Macedonians,   30. — Macedonian 

Wars,  30. 

McFarland,  Bp.  Francis  P.,  280. 
McGill,  Bp.  J.,278.. 
McGUl,  Very  Rev.  J.  A.,  279. 
Machabees  ;   see  Maccabees. 
McIIale,  Abp.  John,  245. 
Macheboeuf,  Bp.  J.  P..  281. 
McKeon,  John,  Esq.,  148. 
McKeon,  Rev.  John,  669-70. 
McLeod,  Rev.  C.  Donald,  669-70. 
McMahon,  Rev.  A.,  289. 
Macon  (Ga.),  306. 
Macotera  (Spain),  193. 
McQuaid,  Bp.  B.  J.,  280. 
McSherrystown  (Pa.),  325. 
Madiai,  Francesco  and  Rosa,  649. 
Madagascar,  ( African  island),  873,  691. 
Madeira  (island  or  islands),  110.  414,  660,  674. 

689,  691.— M.  wine,  451. 
Maderno.  Carlo,  66. 

Madison  (N.  J.),  314,  316,  839-40,  658-9. 
JJad!son(lnd.),331. 
Madonna  ( =  My  Lady,  t.  e.,  the  Virgin  Mary), 

550.— Madonna  delta  pieta,  550. 
Madrid  (Spain  ,  20,  385,  651-2,  685. 
Madura   liindostan),  387. 
Magazines,  617-21. 
Magdalen  Asylums  and  Magdalens,  328-9,  &e.. 

in  Ch.  Till. 

Magdalene  Parish  (Rome),  628. 
Magdeburg  (1'russia),  291. 
Magi,  Chapel  of  the  (Cologne,  Germany),  542. 
Modifier  (=  master)-general ,  2H3. 
Magistrates,  343,  851,  374,  376-7,  406-7. 
Magnentius  fwnperor).  38. 
Magnesia  (Asia  Minor)  ,30. 


820 


GENERAL  INDEX. 


Magno,  Very  Rev.  A.  312. 

Magnus,  Albertus,  29J. 

Mails,  145. 

Maine  (State),  305,  545,  549,  664,  and  places 

marked  "(Me.)". 
Maistre,  De,  388. 
Major,  Henry,  669-70. 
Majorian  (emperor),  39. 
Major  Orders,  448  ;  see  Orders  (Holy). 
Malacca,  366. 

Malachi.  Malackias  (0.  T),  409. 
Maladministration,  131,344. 
Malaga  (Spain),  650,  685.—  M.  wine,  451. 
Malebranche,  Nicolas,  311. 
Malines  (=  Mechlin  in  Belgium),  572,  682. 
Malta  (island),  333,  689.— Knights  of  M.,  333.' 
Mamertine  Prison  (Rome),  82. 
Mauiertines  (in  Sicily),  27. 
Manassea,  Prayer  of  (Apocrypha),  409. 
Manayunk  (Pa.),  297,  330. 
Manchester  (Eng.),  569. 
Manchester  (N.  H.),  305,  604. 
Mandarin  (Fla.),  325. 
Mandatum,  500. 
Manhattan  (=  N.  T.  island),  19. — Manhattan- 

ville(in  N.  Y.  city),  270. 
Manichean  and  Manicheism,  374,  387,  392. 
Maniple   259-60  263. 
Mankato(Min.),  327. 
Manning,  Abp.  Henry  E.,  241, 681. 
Manteucci,  Signer  0.,  614-15. 
Mantle,  189,  294,  302,  362  ;  see  Dress,  Habit. 
Marble,  56,  76,  470,  476,  479,  543,  547-9,  634, 

fee 

Marcellinus,  St.  (pope1),  138, 156,  410. 
Marcellus  I.,  St.  (pope),  156. 

II.  "       163,221. 

Marcellus,  Christopher,  125. 
Marcellus,  Claudius,  29. 
Marches,  the  (Central  Italy),  130, 133-4,  614. 
Marchi,  Father,  84. 
Marchionni,  Carlo,  65. 
Marcian  (emperor  of  the  East),  205. 
Marcus,  St.  (pope),  156. 
Marforio  (Rome).  73. 

Margaret   wife  of  Henry  IV.  of  France),  401. 
Maria  ( =  Mary ),  61,  63-4,  71 ,  80-1. 
Mariana's  History  of  Spain,  378. 
Maria  Theresa  (German  empress),  390. 
Marinus  I.    or  Martin  II.  (pope),  158. 
"      II."        "      HI.    (f      159. 
Marion  Co.  (Ky.),  327. 
Marius,  Caius,  32. 
Mark,  Festival  of  St.,  498.— Gospel  of  St.  M., 

499. 

Mark,  Cardinal  of  St.,  210. 
Market  St.  (Baltimore,  Md.),  412. 
Markoe,  \Vm.,  669. 
Marksville  (La.),  330. 
Maromte.".  109,  267,  423. 
Marozia   127 
Marquette  (Mich.)  and  Diocese,  277,  279,  308, 

660. 

Marquisette,  263. 
Marriage,  99,  101, 128,  204,  267-8,  284-5,370,401, 

462,  520,  561,  685,  642,  668  ;  see  Celibacy,  Mat- 
rimony, Monastics,  Priests,  &c. 
Mars  (god),  21,  41,  73.— Field  of  M.  (Rome), 25, 

83,  85. 
Martin  I.  (pope),  168. 

"       II.    "       158 ;  gee  Marinus  I. 

"       III.   "       159  ;  see  Marinus  II. 

"       IV.  (pope),  162. 
1     "       V.       "      132,  163,  203,  211,  214-16, 

803,  862. 


Martin,  Bp.  Aug.,  279. 

Martin  (bp.  of  Tours),  284. 

Martini,  Abp.  Anthony,  420. 

Martyrs,  93.  165,  284.  337,  366,  400,  436,  441, 
448,  483,  635,  580,  69o,  705. 

Mary,  the  Virgin.  61,  63-4,  92-3, 103, 105, 110, 
166,  173,  182,  238,  261-2,  300-1,  303,  306,  317, 
319,  321,  323-5,  327,  329-30,  332,  362,  366,  400, 
419,  424,  426,  434,  436,  455-6,  461,  478,  477-80, 
48393,  496,  498,  C06-7,  535,537-8,540,650, 
630-5,  638,  709.— Academy  of  ft.  M.  (Cincin- 
nati, O),  465.— Basilica  of  St.  M.  Major 
(Rome),  61-2.— Cathedral  of  St.  M.  (San  Fran- 
cisco, Cal.),  549.— Church  of  St  M.  (Boston, 
Mass.),  359,644;  (New  Haven,  Ct.)  665  ;  (Al- 
exandria, Va.)  a59.— Church  of  St.  M.  of  the 
Angels  (Rome),  63,  80  ;  of  the  People'-  St.  M. 
(Rome),  64  ;  of  St.  M.  at  the  Martyrs  (=  Pan- 
theon, Rome),  81  ;  of  St.  M.  of  the  Sacred 
Mount  (Rome),  64  ;  of  St.  M.  of  the  Miracles 
(Rome),  64  ;  of  St.  M.  on  Minerva  iRome),  64, 
143 ;  of  St.  M.  of  the  Foot-print  (Rome),  64  ; 
of  St.  M.  the  Greater  (Trent,  Austria),  220; 
of  St.  M.  Immaculate  (New  Haven,  Ct.),  645. 
— St.  M.'g  College  (Montreal  Diocese,  Can.), 
358.— Convent  of  St.  M.  (So.  Orange,  N.  J.), 
336 ;  of  St.  M.  of  the  Immaculate  Conception 
(St.  Joseph's  Co.,  Ind.),  323.— Fathers  of  the 
Society  of  M.,  320.— St.  M.'s  Female  Hospital 
(Brooklyn,  N.  Y.),  315 —St.  M.'s  Female 
School  (N.  Y.).  316.— St  M.'s  Hospital 
(Quincy,  111.),  293.— Mother-House  and  Insti- 
tute, St.  M.  of  the  Woods  (near  Terre  Haute, 
Ind.),  331.— Order  of  St.  M.  of  Mount  Carmel 
(=  Carmelites),  301.— St.  M.'s  Orphan  Asy- 
lum (Madison,  N.  J.),  316. — Associated  Pro- 
fessors of  St.  M.'s  Seminary  and  St.  M.'s 
University  (Baltimore,  Md.),  318.— Workhouse 
of  St.  M.  of  the  Angels  (Rome),  71. 

Mary  (Christian  at  Rome),  123. 

Mary  and  Martha  Society,  456. 

Mary  I.  (Eng.  queen,  1553-8),  404. 

Mary  II.        "  1689-94),  399. 

Mary,or  Mary  Stuart  (queen  of  Scotland),  581. 

Mary  Angela,  Mother,  323. 

Mary  Caroline,  lister,  327. 

Maryland  (State1),  802.  305,  313,  316,  319,  357, 
359,  549,  604,  637-8,  640,  665-7. 

Marysville  (Cal.),  327. 

Masinissa,  29. 

Masquerading  498-9. 

Mass,  924, 105, 140, 143, 168,  234,  242,  247,  254- 
62,  2724,  346,  363,  385,  42248,  &c.,  in  Ch. 
XIV.,  495,  &c.,  in  Ch.  XVI.,  519-20,  650,  561- 
4,  616,  630.  616  ;  see  Dead,  High  M.,  Low  M., 
Solemn  M.,  &c.— M.-book,  423,  473,  &c. ;  see 
Missal. — M.  for  the  Bridegroom  and  Bride, 
454  ;  for  the  Dead,  425, 434, 443.  446,  464,  469 
672  ;  of  the  Holy  Ghost,  197,  240,  424. 

Massachusetts  (Stated,  19,  279,  305,  316,649, 
657  61,  600,  604-5.  610,  638,  664. 

Massacre  ;  see  Bartholomew,  Irish,  Persecution, 
Waldenses,  &c. 

Massillon,  J.  B.,311. 

Mastai  Ferretti,  138  ;  see  Pius  IX. 

Master  of  Ceremonies,  235-7,242;  of  Novices, 
289,  323,  &c.,  in  Ch.  VIII. ;  of  the  Sacred 
Palace,  299. 

Master-key  of  Popery.  612. 

Matamoros.  Manuel,  6oO. 

Matanzas  (Cuba^.  657. 

Maternity,  Sodality  of  the  Holy,  456. 

Mathleu,  Cardinal,  192,  245. 

Matilda,  Countess.  129  ;  =  St.  M.,  534? 

Matin,  Matins,  286-6,  298,  424,  448-9,  473. 


GENERAL  INDEX. 


821 


Matrimony,  104,  222,  449,  452-6 ;  see  Marriage. 

Mattanin,  Cardinal,  190.  194 

Mattel,  Cardinal,  191,  238. 

Matthew,   Festival  of   St.,  498.— Gospel  of  St 

M-,  499  ;    (3:  1-12)  413-14  ;  (6:  9-13;  415  ;  (16: 

18, 1»)  120. 

Matthias,  St.,  120.  440. 
Matthieu  245  ;  see  Mathieu. 
Mattison ,'  Kev    Iliram,  D.D.,  266,  618-21,  665, 

667-8,  672,  675-80,  686-7. 
Matutiniim,  448. 
Maundy-Thursday.  167-8,  461,  464,  466,  476, 

480,  491,  495.  497-601,  524. 
Maur,  Benedictines  of  St.,  288. 
Maurevel,  401 
Maurice  of  Saxony,  221. 
Mauritius  (island;,  110,  691. 
Maxentius  (emperor,,  38,  44,  78,  83. 
Maxima  quitiem  ( =  even  the  greatest),  165. 
Maximilian  I.  (emperor  Germany;,  1345. 
Maximilian  Josepli  (emperor  Mexico;,  653-6. 
Maximian  (emperor),  37,  44. 
Maximin,  Alaximinus  (emperor),  37,  43-4. 
Maximin  Daza  (.emperor  ?;,  44-5. 
Maximin  (French  shepherd-boy),  634. 
Maximus  (emperor),  39.  46. 
Mayence  (Germany j,  132  ;  see  Mentz. 
Maysville  (Ky.;,  306. 
Mazziui,  Giuseppe  (=  Joseph),  £0. 
Meadville  (Pa  ;,  32o. 
Meaux  (France:,  400. 
Mechlin  or  Maliues  (Belgium),  572,  682. 
Medals,  403,  456,  632-3,  &c.— St.  Bartholomew's 

Medal,  403,  705. 

Mediator,  255  ;  see  Jesus  Christ,  Saints,  &c. 
Medici,  13; ,  402. 
Mediterranean  Sea,  32.  40,  49-51. 
Meetings,   Keligious,  404-u,   &c.,  in  Chs.  XI.. 

XII.,  XXV11.,  &c. 
Melanie  (Fr.  shepherd -girl),  634. 
Melchiades.  St.  (.pope;,  156. 
Melchizedek.  20,  439. 
Melcher,  Bp  J .,  280. 
Meletius  (bp.  of  Antioch),  205. 
Memento  for  the  Living,  435-6  (cut)  ;    for  the 

Dead,  439  40  (cut). 
Memphis  (Tenn.;,  301. 
Menageries.  633 
Menasba  (Wis  ,,  297. 
Mendicant  Monks  or  M.  Orders,  208,  290,  292- 

3i>4;  309,  3tti;  see  Mendicity.  • 

Mendicity,  137  :  fee  Beggars,  Mendicant  Monks, 

&c. 

Mendota  (Min  ).  325. 
Menelaus  (king  of  Sparta),  73. 
Menno  (Dutch  reformer).  639. 
Mentz  ( =  Mayence  in  Germany),  132,  210. 
Mephitis,  42. 
Mercer  Co.  (0.\  324. 
Mercury,  41,  492. 
Mercy,  i-isters  of;  see  Sisters  of  Mercy. — Society 

of  the  lathers  of  M.,  320. 
Merici,  St.  Angela,  307. 
Merindol  (France  .  401. 
Merit,  617,680  .=  33-40. 
Merle  d'Aubigne.  J.  H.,  179,  400,  536. 
Merode,  Monsignor  dc,  140. 
Mertel,  cardinal.  194. 
Mesopotamia  <  Asia  .  33,  40. 
Mrsxana,  now  Messina  (Sicily).  27. 
Messenger  of  the  Sacred  Heart  of  Jesus  (R.  C. 

Magazine  ,  fi!9. 
Metella  Cecilia,  75  6. 
Metensians  (=  people  of  Metz),  176 
Methodism,     Methodist,    Methodist   Episcopal 


Church,  90,  266,  336,  408,594,620-1,658-9. 

670-1,  674,  676,  679. 
Metropolitan,  and  M.  Bishop,  Church,  Council. 

&c.,  102,  187,  202-3,207,268,205,269,642; 

see  Archbishop. 
Metz  (France),  176,  400. 
Mexico,  Mexican.  233,  237,  357-8,  362,  386,  685, 

618,  665-6,  687-8. 
Micah,  Micheas  (0.  T.),  409. 

Michael,   St.  (Archangel),  75,  426,  433,  456,  462, 

498,  606.— Hospital  of  St.  M.  (komej,  71.— s-t. 

M.'s   Betreat  (W    lloboken,   N.  J.J,    311-12 

(cut).  334. 

Michael  111.  (emperor  of  East),  207. 
Michael  Angelo  ;  see  Angelo  (Michael). 
Michaelmas  (=mass  of  fct.  Michael;  -day,  498. 
Micheas  (=  Jiicah  in  0.  T.),  409. 
Michigan  (State),  316,  649,  604,  666,  and  places 

marked   '(iJich.)". 
Middle  Ages,  406,  626,  583  4,  647. 
Middle  Colonies  or  States  (U.  S.),  610. 
Mid -Lent  Sunday,  496. 
Miege.  Bp.  J.  B.,  281 
Milan  (Italy),  49,  71.  161-3,175,212,221,245, 

386,  419,  423,  499,  642,  685-6. 
Milevi  (N.  Africa),  117. 
Milhau(  France),  191. 
Military  Orders,  333. 
Milton,  John,  398,  694. 
Milwaukee  (\Vis.)  and  Diocese,  277,281,297-8, 

314,  &7,  a&7,  359,  663-4.— Milwaukee  St.  (M.), 

OBI. 

Minarets,  544. 

.Minerva,  41.  64. 

Minneapolis  (Min.),  325. 

Minnesota  (ctate;,  289,  301,  649,  563.  and  places 

marked  "(Min  )•'. 
Minor,  John  D  ,  699,  600. 
Minor  Friars  &  M.  Observants;  see  Minorites. 
Minor  Orders,  255-6,  258,  262,  2b7 ;   see  Orders 

(Holy). 
Minorites,  Minor  Friars,  Minor  Observants,  143, 

293,  372 ;  see  Franciscans. 
Minster  (O.),  324. 
Miracles,  63.  267,  298,  306,484,489,492,498, 

631-6. 

Miramon,  Gen.,  656. 
Mirrors,  643. 
Miserere,  600. 

Missa,  423 ;  see  Ite  missa  est. 
Missal,  138  (cut),  171,  423,  425,  437,  445,  447, 

449,  454.  462,  473,  497,  6t>3.— M. -stand,  473. 
Mission,  Missionary,  100. 1,85. 195.  233.  263.  293. 

295,  29899,  31112    318-19.324.  327.348-50, 

356-9,  361-73    375,  393  4,  398.  458,  549,  590, 

6i4,  685-8. — Mission-house,  327,  &c.,  in  Ch. 

V11I. 
Mississippi   (river),   667;    (state),  305,  316,666, 

and  places  marked  ''(Mpi  )". 
Missouri  (state),  296,  302,  305,313,  316,  357, 359, 

619,  66*5. 

Miter.  Mitered  ;  see  Mitre. 

Mithridates   king  of  Pontus,  Asia),  32. 

Mitre,  or  Miter  93, 119  (cut),  143  4,  235-9,  249, 
259,  261-2  (cute),  264,  270-4,  346,  622.— Mitred 
or  Mitered  (=  having  a  mitre,  wearing  a  mi- 
tre), 23i5,  240  290.  334,  345. 

Mobile  (Ala.)  and  Diocese,  277,  279, 306,322,344, 
358  9,  663. 

Mobs,  405,  658-60  ;  see  Persecution,  Uiot,  &c. 

Mohammed,  56. — Mohammedans,  338,  370,  374, 
389,  544,  692  ;  see  Islamism,  Saracens,  Turks, 
&c. 

Mohilow,  177. 

Moire-antique,  263-4  ;  see  Dress. 


822 


GENERAL  INDEX. 


Moldavia  (European  Turkey).  40,  089. 
Molucca  Islands.  Moluccas,  363,  366. 
.Mnii.-.ciii.-ni .  283,  &c.;  see  Monastic. 
Mouaco  (N.  Italy).  689. 
Monastery,  284,  334,    &c.,  in  Oh.  VIII.,  573-4, 

68^     see  Monastic,  Monk. 
Monastic,  Monasticism,  267,  283,  372,  448,  685. 

593,  636,  655,  &c.  ;  see  Monks,  Oiders  (Relig 

ious).  &c. 
Monasticism   (by  Sir  Wm.  Dugdale,  Capt.  John 

Stevens.  &c.)  287. 
Monitor,  350. 
Monk,  85,  94, 126. 143  4,  207,  290.  ?34,  380,  384, 

411,448,510-11,540,  614,  628,  634,648,654, 

7u3;  see  Knar,  Monastic,  Regular,  &c. 
Monophysites,  206. 
Monos,  283. 
Monothelites,  206. 
Monroe  (Mich.).  329. 
Monroe  ( La  ),  330. 
Monsalvatge,  Kev.  Ramon,  634. 
JHonseigneui  or  Monsignor  (=  my  lord),  140-1, 

233,  238,  247.  270  &c  ;  see  Bishop. 
Monstrance,  471.  47o-4,  476. 
Monfcilto  (Italy),  193. 
Monfcalembert,  i  ount  de,  571-2. 
Montana  (U.  S.  Territory),  277,  281.  360. 
Monte  (=  mouii't),  ..285.  &c. 
Monte,  Cardinal  del,  220  ;  see  Julius  III. 
Montenegro  (Turkey?),  689. 
Monterey  (Oal.)  and  Diocese,  246,  277,  281,  313- 

14,663. 

Moutfort,  Simon,  Count  of,  392-3. 
Montreal  (Can.)   and   Diocese,  245,  310,  316-18. 

323,  326,  328,  358,  418.  543,  564,  658,  670,  675. 

687.— M.  Institute,  668.— M    Witness,  687. 
Monuments  for  the  Dead,  468  ;  see  Burial,  &c. 
Moors  &  Moorish,  387-8 ;  see  Morocco. 
Mora(N.  Mex.),  327 
Morality,  Moral  Law,  Morals,  107,  339,  351,  355, 

36r,  510,  5o3,  578-8i>,  699,  605-6,  622-36, 683-4 ; 

see  Immorality,  Licentiousness,  &c. 
Moreno,  Cardinal,  194 
Morgan,  Lady  Sydney  0..56. 
Morichini.  Cardinal,  192. 
Morimund  Abbey,  176. 
Moriscos,  387. 
Norland,  Sir  Samuel,  397. 
Morning  Star  (R.  t).  newspaper).  619. 
Morocco  (N    W  Africa) ,  293,  691. 
Morone,  Cardinal,  221. 
Morrisania  (N    Y.),  308. 
Morse,  Prof.  Samuel  F.  B.,  700. 
Mortal  Sin,  338,  3,'8,  503,  618-20,  528. 
Mortara,  Kdgaro  (=  Don  Pio  M.),  648. 
Morton.  Abp.,  331. 
Moses  and  Mosaic  Law,  346,  501.  677. 
Mosheim,  Jobn  L    Von,  D.  D.,  92-3,  134,154, 

15*.  161,  225  6,  285,  313,  351,  393. 
Mosque,  644 
Mother  Church,  Holy,  104,  408,  410.— Mother 

House.  296,   &c  ,  in  Ch.  VIII.— Mother  Su- 
perior, 304,  &c.,  in  <  h  VIII.— Mother  of  God, 

106,  &c.;  see  Mary  the  Virgin. 
Mott  St.  (N.  Y.),  648. 
Mountain  View  (Cal.),  860 
Mount    St.    Vincent,    Academy   of   (Yonkers, 

N.  Y.),  314-16  (cut). 
Mourning,  499. 
Movable  Feasts,  495. 
Mozambique  (Africa),  691. 
Mozart,  J.  C.  U'olfgang  A.,  650. 
Mozette,  261  ;  see  Dress. 
Mrak,  Up  Ignatius.  279. 
Muguos,  Jigidius,  132  i  see  Clement  VIII. 


Mulberry  St.  (N.  Y.),  270, 540  ;  (Baltimore) 543. 

Mullen,  Bp.  T.,278. 

Mullen,  Rev.  Robert,  673. 

Muncla  ear  meum,  etc.,  430  (cut). 

Munich  (Germany ),  245,  480,  574,  624. 

Minister  (Ireland),  617. 

Murder,  666,  586,  6^3-4,  668,  679-80,  699,  &c. 

Murdock,  James,  D.D.,  154,  200,  225,  285-7, 

301-2 ;  see  Mosheim. 
Murillo,  B.  E.  (Spanish  artist),  649-50. 
Murray.  Rev.  Nicholas,  D.  D.,  627-8,  632,  674, 

&c.;  see  Kirwan. 
Murray,  Bp.,  170. 
Murviedro  (Spain),  28. 
Muses,  42. 

Museums  (Rome),  67  8,  70,  73. 
Music,  Musicians,  424,  458,  650,  697,  &c.;  see 

Choir,  Organ,  Singing,  &c. 
Myrrh,  462. 
Mysteries  of  Redemption  or  of  the  Rosary,  485, 

488. 

Nagler,  Rev.  V.,  312. 
Nahum^O.  T.),409. 
Name,  Baptismal,  450.— Holy  Name,  328,  455 ; 

see  Holy. 

Nantes  (France),  403-4. 
Naples  (Italy)  and  Neapolitan,  49,  53,  69,  87, 

131.  139,  158,  162-4,  190,  192,  221,^5,292, 

368,  380,  389,  499,  614-15,  623,  630,  632-3. 
Napoleon  I    (emperor  of  France),  50,  133, 136, 

313,  380,  385, 400,  549,  632. 
Napoleon  III.  (emperor  of  France),  50,  78, 630. 
Narbonne  (France),  376,  391. 
Nardi,  Monsignor,  233. 
Nardoni,  87. 
N  arses,  47. 

Nashville  (Ten.)  and  Diocese,  277,  281,  301,  663. 
Nassau  ^Germany),  328. 
Natal  Colony  (S.  Africa),  691. 
Natale,  D.  A.  di,  and  L.  di,  533. 
Natchez  (Miss.)  and  Diocese,  277,  279,  663. 
Natchitoches(La  )and Diocese, 277, 279, 324,663. 
Nation,  The  (Dublin  newspaper),  684. 
National  Council,  202-3,  495,  6i8  ;  see  Plenary 

Council. 
Nativity,  the,  485,  498 ;  see  John  the  Baptist, 

Mary  the  Virgin. — Church  of  the  N.  (N.  Y.), 

640. 

Naturalism,  111,  230,  640. 
Navarre  (now  in  Spain),  king  of,  401-3,  681. 
Navarro,  Mr.,  148. 

Nave,  5ti-8,  237,  460,  465-6,  473,  479,  542,  &c. 
Nazareth  (O.j,  323-4. 
Nazareth  Academy  (near  Bardstown,  Ky.),  and 

Sisters  of  charity  of  Nazareth,  317. 
Nazzano,  Very  Rev.  C.  da,  296 
Neapolitan  (=  of  Naples) ,  see  Naples. 
Nebraska  (State),  277.  281,305,  664,  and  places 

marked  ''(Neb.)". 
Nebraska  City  (Neb.),  289. 
Neckere,  Bp  L.  de,  313. 
Negroes,    586,    711 ;    see    Colored,  Freedmen, 

Slaves,  &c. 

Nehemiah,  Nthemias  (0.  T.),  409. 
Nektarius,  205. 
Nelson  Co  (Ky.),  290. 
Nemo  vestrum  (=  no  one  of  you),  641. 
Nepof  (emperor),  39. 
Neptune,  41. 

Neri,  St.  Philip,  185, 310,  568 
Nero  (emperor),  27,  36,  43,  46,  63-4,  60,  64-5,  78, 

82, 122-3, 134,  382. 
Nerva  emperor),  36,  75. 
Nesqualy  (  Washington  Terr.)  and  Diocese,  277, 

280,  608. 


GENERAL   INDEX. 


823 


Nestorius  and  Nestorianism,  ,205. — Nestorian 
Church,  691. 

Netherlands  (=  Holland),  389,  404,  406;  see 
Holland.  —  Netherland  India  (=  Dutch  East 
India),  690  ;  see  Dutch. 

Nevada  (State).  310. 

New  Albany  (Ind  ),  331. 

Newark  (N.  J.)  and  Diocese.  202,  270,  277,  280, 
288-9,  297,  314-15,  321,  327,  336,  649,  663,  670, 
679. 

New  Bedford,  (Pa.)  330. 

New  Britain  (Ct.),  603. 

Newburg  (0.),  330. 

New  Caledonia  (in  Australasia),  690. 

Ncwcastle-upon-'fyne  (Eng.),  40. 

New  Christians,  818. 

New  England  (U.  S.),  19, 148,  202, 610,  640,  668, 
676,  710. 

New  Englander  (quarterly),  406,  601,  623-5, 
671-2. 

Newfoundland  (island),  688. 

New  Granada  (ri.  A.),  653-4 ;  see  Colombia. 

New  Hampshire  (State),  305, 649, 664,  and  places 
marked  -'(N.  H.)". 

New  Haven  (Ct.),  305,  314-15,  545,665-6,601, 
671. 

New  Haven  (Nelson  Co.,  Ky.),  334. 

New  Holland,  69<) ;  see  Australia. 

New  Jersey  (State),  148,  202,  316,  549,  566,  604, 
640. 

Newman,  John  II.,  D.  D  ,  810,  671,  681. 

New  Melleray  Abbey  (Iowa),  290. 

New  Mexico  (U.  S.  Ter.),  316,  360,  and  places 
marked  '-(N.  Mex.)". 

New  Orleans  (La.)  and  Archdiocese,  98,  246,  268, 
276,  279,  301-2,  308,  313-14,  319,  321,  323,  325. 
327-31,  357-9, 548,  586,  618-19,  662,  666,  679. 

Newport  (U.  I.),  305. 

Newport  (Ky.),  308. 

New  South  Wales  (Australia),  690. 

New  Spain,  362-3 ;  see  Mexico. 

Newspapers,  610,  617-21,  628,  650,  658,  673,  684, 
686,  &c.;  see  Books,  Periodicals,  &c. 

New  Testament,  88,  122  3,  222,  268,  365,  408  12, 
416,  41920,  429,  438,  &  I,  696,  649-50;  see 
Bible,  Gospel,  Scriptures,  books  marked 
"(N.T.)",  &c. 

New  York  (ity  and  Archdiocese,  19, 122, 148, 150, 
154, 178-9,  183,  202,  241,  246,  262,  264,  270, 
276,  279,  2967,  300-1,  305,  314-16,  319-21, 
324-5,  327-9,  336.  358-9,  387,  420, 459,  462,  484, 
487-8,  490  495,  518,  526,  534,  537,  539  40,  643, 
645-7,  549,  555, 559, 564, 570,  585-6,  591.  594-6, 
608,  619-20,  626-7,  630,  643,  649.  658,  662, 
665-6  670.  674-9,  692,  711  12.— N.  Y.  Com- 
mercial Advertiser,  419.— N.  Y.  Daily  Tribune, 
248,  546-7,  626-7,  629-30,  646-7.— N.  Y.  Daily 
Times,  270-4.— N.  Y.  Observer,  564-5, 617-18.— 
N.  Y.  Observer  Year-Book  and  Almanac  for 
1871,  665,  667,  688-92.— N.  Y.  Public  School 
Society,  694-6.— N.  Y.  Tablet,670. 692, 619-20, 
645.— N.Y.  Young  Men's  Christian  Associa- 
tion, 658. 

New  York  (State),  148,  202,  305,  313,  816,  320, 
649,  555,  557-9,  59t,  604, 662,  664,  669-70,  677  ; 
see  above,  and  places  marked  "(N.  Y.)". 

New  Utrecht  (Long  Island.  N.  Y.),  306. 

New  World,  295,  362-3, 653,  687  ;  see  America. 

New  Zealand  (Australasia),  373,  690. 

Niagara  Co.  (N.  Y.),  313. 

Nicaragua  (Central  America),  641. — N.  Gazette, 
641. 

Nice  (Asia  Minor)  and  Nicene,  94,  203-7,  222, 
235.  408  ;  see  Creed,  Council. 

Nicholas,  St  (bp.  of  Myra  in  Asia  Minor),  491. 


Nicholas  I.,  St.  (pope),  115, 159. 
"       II.         "        161,187. 
"       III.        "        102. 
"       IV.        "        162,294. 
"      V.    (antipope),  162. 
"       "      (pope),  65, 66,  74,163. 

Nicolini,  152. 

Noailles,  Cardinal  de,  170. 

Nob  is  fjuoque  peccatoribus,  440  (cut). 

Noble  Guard  (the  pope's),  141,  144,  237.— N.  Or- 
ders (pontifical),  191. 

Nocturn,  473.— Nocturnal  Psalmody,  256. 

Nona,  None,  Nones,  448. 

Non-Catholics,  173,  228,  410,  417,  453,  613,  672, 
678. 

Non  Placet,  243,  245-7. 

Non  Possumus,  147. 

Norbert,  St.  (abp.  of  Magdeburg),  291. 

Norcia  (Italy),  285  ;  see  Nursia. 

Noris,  Cardinal,  389. 

North  America,  109,  290,  318,  324,  357,  368,  370, 
688  ;  see  America,  New  World,  &c. 

North  Baptist  Church  (Jersey  >  ity,  N.  J.),  340. 

North  Carolina  (state),  277-8,  305-6,  664,  670; 
and  places  marked  "(N.  C.)". 

Northern  States  and  Men  (in  U.  S.),  610, 612. 

North  Madison  (Ind.),  331. 

Northrop,  Rev.  B.  G.,  605. 

Northwestern  Chronicle,  619. 

Norwalk  (Ct.),  545. 

Norway  (Europe),  335,  389,  625,  689. 

Notaries,  223,  239,  244,  271,  376,  397,  511. 

Notes  on  the  Bible, 412,  416-17, 419-20,  593,  696  ; 
see  Annotations. 

Notizie,  154. 

Notre  Dame  (=  our  Lady,  i.e.,  the  Virgin  Mary), 
Cathedral  of  (Paris),  302,  666,  572.— N.  D. 
Church  (Montreal,  Canada),  643;  (Bourbon- 
nais  Grove,  111.)  310.— Congregation  of  N.  D., 
or  Sisters  of  N.  D.,or  School-Sister?  of  N.  D., 
326-7.— University  of  N.  D.  [322-3  (cut)]  at  a 
place  called  N.  D.  (Ind.),  322,  619. 

Nova  J-cotia,  290,  618. 

Novatian  (antipope),  156. 

Novena,  473,  490-1. 

Novice  and  Novitiate  (=  time  or  place  of  being 
a  novice),  289,  &c.,  in  Chs.  VIII.  and  IX.— 
Novitiate  of  the  Society  of  Jesus  (Frederick, 
Md.).  358. 

Nubia  (Africa),  370. 

Null  and  Void,  682,  585,  653-4. 

Numa  Pompilius  (king),  21,  26,  42. 

Numbers  (O.  T.),  409. 

Numerian  (emperor),  37. 

Numidian  (=  of  Numidia,  now  Algeria),  29. 

Numitor  (king),  21. 

Nun,  85,  94,  126,  143,  334.  &c.,  in  Ch.  VIII., 
611.  628,  634,  6o4,  658,  679,  703  ;  see  Orders 
(Religious),  Religious,  &c. 

Nuncio  (=  pope's  ambassador),  177,  195,  199, 
270, 394,  534,  556,  682 

Nunnery,  334.  &c.,  in  Ch.  VIII.,  676, 680,  682. 

Nuptial  Benediction,  454-5. 

Nursia,  285  ;  see  Norcia. 

Nymphs,  42. 

Oakland  (Cal.),  328. 

Oath  of  a  Priest,  Bishop,  &c.,  107, 227,268,  271, 
274-6,  282,  405,  686,  660,  695.— Other  Oaths 
(of  allegiance,  obedience,  &c.),  295,  622,  671, 
678,  580-1,  585,  662. 

Obadiah  (0.  T.),  409. 

Obedience,  227,  247,  268,  271-2,  282,  287,  293, 
a38,  349-50,  353,  522,  670,  673.  611,  639,  644, 
661),  683,  695 ;  see  Oath,  Vow. 

Obelisks  (Rome),  73-4. 


824 


GENERAL  INDEX. 


Oblate  Fathers,  or  Oblates,  319-20,  418,458. 

Oblate  Sisters  of  Providence,  317,  330. 

Oblation,  436-7,  &c. 

Obligation,  Holy  J)ays  of,  495-6,  519. 

Oiinlus  (:m    ancient   Greek  coin  =  3>,   cents). 

667. 

Observant,  294-5  (rut),  372  ;  see  Franciscan. 
Observatory  (in  Kome),  61,  (0. 
O.  0.  (=oil  of  the  catechumens),  473. 
Oceanica,  690. 
O'Oonnell,  Bp.  E.,  281. 
O'Connor,  Rev.  T.,  312. 
O'Conor,  Charles,  Esq.,  148. 
Octave  (=  the  week  following  a  festival),  567, 

&c. 

Octavian,  127  ;  see  John  XII. 
Octavian,   Octavianus,  or  Octavius,  34-6  ;    se« 

Augustus  Cesw. 
Odd  bellows,  390. 
Odenathus  (emperor),  37. 
Odin,  Abp.  J.  M  ,  246,  279,  586. 
Odissius,  -168. 

Odoacer  (king  of  Italy),  46-7. 
(Ecumenical ;  B<«  Ecumenical. 
Offenses  and  Peaalties,  452,  610, 517-28,  636, 638, 

&c.,  in  Ch.  XXVII. 
Offertory,  273,  413,  431-2. 
Offices  filled  by  Roman  Catholics,  678-9. 
Ogdensburg  (N.  Y.),  317, 679. 
O'Gorman,  Up.  J.  M.,281. 
O'Gorman,  Miss  Edith,  339  40,  658-9. 
O'Hara,  Bp.  \\'m.,  278. 
Ohio  (State),  284,  301,  316,  324,  332,  547,  549, 

599,  600,  604,  664.  and  places  marked  "(0.)". 
O.  I.  (=oil  of  the  infirm),  473. 
Oikoumene,  202 
Oil  of  Catechumens,  450,  470,  4734.— O.  of  the 

Infirm,  46*2,  473-4.— Olive  0.,  451-2,  460,  466, 

4734,  476.— O. -stock,  473  4  (cut). 
Oldcastle,  Sir  John,  705. 
Oldenburg  (Ind.),  296. 
Old  School,  608,  675. 
Old  Testament,  222,  408-12,  416,  420,  429,  518, 

626-7,  605;     see    Bible,    Scriptures,    books 

marked  "(0.  T.)",  &c. 
Oleum  Cateckumenorum  (  =0.  C.)  and  O.  In- 

firmorum  (=0.  I.),  473. 
Olier,  Rev.  J.  J.,317. 
Olivetans,  288. 

Olmo  (officer  of  Inquisition),  385. 
Olmutz  (Austria),  245. 
Olybrius  (emperor),  39. 
Omaha  (Neb.),  305. 

O.  M.  C.  and  0.  M  Tp.  (=  of  the  Order  of  Cap- 
uchin Minorites),  298  ;  see  Capuchins 
Onano(  Italy?),  194. 
Opelousas(La.),  308. 
Opilius  Macrinus  (emperor),  37. 
Oporto  (Portugal),  652. 
Oran  (N.  Africa),  388. 
Orange,  Prince  of,  712. 
Orange-colored,  712. 
Orange  Kree  State  (A.  Africa),  691. 
Orangemen,  712. 
Orary ,  259  ;  see  Stole. 
Orate  Fratre.i  ,434-5  (cut). 
Oratio  super  Populum,  447. 
Oratorinn*,    or    Priests    of   the    Oratory,  185, 

310-11,568,681. 
Oratorio,  310. 
Order  of  Penitence,  295  ;    see  Penitence  (Order 

of ).— 3d  Order ;  see  Third  Order.  - 
Orders,  Holy,  104,  222,  255-8,  261,  267,448-9, 

462.  459.— Military  0.,  333.— Minor  0.,  255-6. 

—Noble  0.,  191.— Religious  0.,  or  Monastic 


0.,  189.  201,  221,  224,  241,  283-360,  372,  448 
553,  6tf3,  690,  660,  695.  699. 

Ordinary  (=  bishop),  410,  £c. — 0.  (=  the  com- 
monly-used part)  of  the  Mass,  423,  433,  &c.. 
in  Ch.  XIV. 

Ordination,  255-8,  262,  267-8,  466,  469,  497  ;  see 
Orders  (Holy),  &c. 

Oregon  (State),  328. 

Oregon  City  (Oregon)  and  Archdiocese,  245,  277, 
280,  662. 

O'Reilly,  Bp.  Bernard,  270. 

O'Reilly,  Bp.  P.  T.,279. 

Oremus,  429. 

Orfei,  Cardinal,  193. 

Organ,  474,  500-1,  5434,  547,  549,  562. 

Oriental,  67,  70. 219, 245 ;  see  East.— 0.  Prelates, 
Rites,  &c.,  233,  23J,  267,  '281 ;  see  Congrega- 
tion of  0.  Rites,  Prelates,  Rites,  &c. 

Origen,  577. 

Original  Sin,  91,  96, 104-5,  110. 

Orleans  (France),  245. 

Ornaments,  459,  &c. 

Orphan  Asylums,  8J,  133, 296,  &c., in  Ch.  VIII., 
690,  594,  &c.,  in  Ch.  XXIV.,  70J4,  711. 

Orsini  Family,  49,  134. — Prince  Dominic  0., 
233. 

Orialda,  Canon  Joseph,  372. 

Orvieto  (Central  Italy),  l'J3. 

0.  S.  A.  (=  of  the  Order  of  St.  Augustine),  803. 

Osage  Indian  Mission,  327,  359. 

0.  S.  B.  (=of  the  Order  of  St.  Benedict),  289. 

Osee  (=  Hosea,  0.  T.),  409. 

0.  S.  F.  (  =  of  the  Order  of  St.  Francis),  296. 

Ostensorium,  Ostensory,  471,  474-6  (cut),  480-2. 

Ostia(S.  VV.  of  Rome)  and  Ostian,  61,  1S»,  191. 

Ostrogoths  (=  Eastern  Uoths),  4i. 

Oswego  (N.  Y.),  297,  325.  3Z8. 

Otho  (Roman  emperor),  36. 
"     (German  emperor),  160. 

Ottumwa  (Iowa),  30b'. 

Our  Blessed  Lady  (=  Mary  the  Virgin),  485,  &c. 

Our  Father.  538,  &c.;  see  Lord's  Prayer. 

Our  Lady  (=  Notre  Dame,  i.  e.  Mary),  Congre- 
gation of,  325-7.— Abbey  of  0.  L.  of  La  Trappe, 
290. — Church  of  0.  L.  of  Mercy  (Fordham, 
N.  Y.),  359.— Confraternity  of  0.  L.  of  Mount 
Carrnel,  or  of  the  Scapular  of  0.  L.  of  Mt. 
Carmel,  456,  537.— Daughters  of  0.  L.  of  Sor- 
rows, 327. — Ecclesiastical  Seminary  of  0.  L. 
of  Angels,  313.— Litany  of  0  L.  of  Loretto, 
484  5.— Order  of  0.  L.  of  Mercy,  304,  &c.— 
Scapular  of  0.  L.  of  the  7  Dolors  (=  Griefs, 
Sorrows),  478.— Sisters  of  0.  L.  of  Charity  of 
the  Good  Shepherd,  or  of  0.  L.  of  the  Good 
Shepherd,  328-9.— See  Mary  the  Virgin. 

Our  Lord,  496,  &c.;  see  Jesus  Christ.— Scapu- 
lar of  Our  Lord's  Passion,  &c.,  538  9. 

Owl,  The  (R.  C.  magazine).  619. 

Oxford  (Eng.),  292,  334,671,  705.— O.  Movement 
and  0.  Tracts,  671,  681. 

Pacecco.  Cardinal,  176. 

Pachomius,  283. 

Pacific  (Ocean,  islands,  &c.),  373. 

Pacitti,  Rev  T.,  312. 

Padua  (N.  Italy),  294 ;  see  Anthony  of  P. 

Pagan,  -ism,  645-6,  692;  see  Heathen,  Idol, 
&c. 

Painesville  (0.),  329. 

Paintings,  235,  403,  460-1,  475,  6434,  551 ;  see 
Pictures,  &c. 

Palaces  (Rome),  43,  65-9,  299. 

Palais,  Bp.  M.  deSt.,279. 

Palatine  Hill  or  Mount  (Rome),  21,51,63,78, 
81,  85.— P.  Judges,  188.— Elector  P.  (Ger- 
many), 210,  212. 


GENERAL   INDEX. 


825 


Paleario,  Aonio  (=  Antonio  dalla  Paglia),  381. 

Palermo  (Sicily),  194,  632-4. 

Pales,  42. 

Palestine  or  the  Holy  Land,  31,  43,  109,  122, 
284,301,370,479,  632. 

Palestriua  (musical  composer),  238 ;  (city  of 
Central  Italy),  187, 191. 

Paliano  (Central  Italy),  193. 

Pall,  Pallium,  63,  259,309,  433,  475. 

Pallas  (goddess),  41. 

Pallavicino,  Cardinal  Sforza,  176,  227. 

Palm-Sunday,  496,  499. 

Pampeluna  (Spain),  348. 

Pan  (god),  41. 

Panebianco,  Cardinal,  193. 

Pantheism,  -istic,  165,  230,  252. 

Pantheon  (Rome),  634,  69,  70,  80-1. 

Pantini.  Cardinal,  190, 194. 

Papa,  119 ;  see  t'ope. — Papacy,  Papal,  Papist, 
90, 120, 127,  381,  &c.— Papal  Conspiracy  Ex- 
posed, 514  —Papal  States,  130,  &c.;  see  States 
of  the  Church. 

Paphlagonia  (Asia  Minor),  284. 

Papier  Macke,  634. 

Paracciani,  Cardinal,  191-2. 

Paradise,  489-90,  637. 

Paraguay  (S.  A.),  368,  688. 

Paralipomenon,  I.  and  II.  (0.  T.),  409. 

Parian  Marble.  75. 

Paris  (France),  20.  86-7,98,132,136.  170,  190, 
192, 197,  210,  244-6.  292,  299,  302,  308,  310, 
312-13,317,  348.  351,  369-70,  386,401-2,456, 
490,  666, 572-3,  582,  624,  633,  650,  686. 

Parish  and  Parochial,  100.  187,  267,  269,  457, 
504,  516,  524,  542,  646,  552,  &c.,  in  Ch.  XXI., 
671,  688,  &c.,  in  Ch.  XXIV..  628,  654,  673, 
677.— P.  Priest.  100-1,  224,  418,  571,  654,  687. 
—P.  Schools,  297,  &c.,  in  Chs.  VIII.  and 
XXIV.,  707,  &c. 

Parkersburg  (\V.  Va.),  307. 

Parliament,  British,  170, 680, 682.— Canadian  P., 
686.— P.  (=high  judicial  court)  of  Paris, 
351-2,  402. 

Parma  (Italy),  168,  352. 

Parochial  ( =of  a  parish) ;  see  Parish. 

Parsonage,  276,  557,  665. 

Parthians,  33,  41. 

Parton,  James,  559. 

Pascal  (Blaise)  and  his  Provincial  Letters,  352. 

Pascha  (=  passover), 501  .—Paschal  Candle, 463, 
469,  501.— Paschal  Communion,  619. 

Paschal  (antipope),  158. 
"        I.  (pope).  159. 
,«        ri:*ir'   161. 
"        III.  (antipppe),  161. 

Pasquali  (=Ludovico  Paschall,  or  Louis  Pas- 
chal), 3S1. 

Pasquin,  73. 

Passavalli,Monsignor,  238. 

Passion  (of  Jesus  <'hrist),  455, 479, 499,  600,  607, 
636,  633-9;  see  Scapular,  &c.  — P.-Sunday, 
499.— P.- Week.  425,  434. 

Passionists,  310-12,  334,  681. 

Passover.  501 :  see  Pascha. 

Pastor,  269,  399.  410,  453,  519,  645,  554,  556, 
658-60,  565-6,  588  90,  601.  603, 652.  671,  674-5, 
7«0  ;  see  Rector,  &c.— Pastoral  Letter.  266, 
620-1  554-7.  589,, r.93,  622-3,  626.  693.— Pasto- 
ral Staff;  see  Crosier,  Crnok. —  Pastoralis  offi- 
cii,  175. —  Pastori  ( =shepherds  or  pastors),  252. 

Patagonia  (S.  A.),  689. 

Patarenians.  208 

Paten,  257,  432,  441-4,  465.  471,  475. 

Paternoster  (=our  Father)  or  Pater  (=Pather), 
635,  &c. ;  see  Lord's  Prayer. 


Paterson  (N.  J.),  339. 

Patriarch,  Patriarchate,  Patriarchal,  124,  165, 
173, 193,  205-7. 218,  221,  227,  233-4. 23o-7,  240, 
242,  258-9,  281,  284,  31)1,542  ;  see  Ecumenical, 
Universal,  &c. 

Patrick,  St.,  268,  361,  455-6.  491,  "93.  531.— St. 
P's  Cathedral  (N  Y.),  148,  2;  .,  540,  545-6 
(new),  548.— St.  P's  Church  (  bingo),  549 ; 
(New  Haven)  566,  603;  Farocuial  School 
(New  Haven),  601-3. 

Patrick,  Brother,  321. 

Patrizi,  Cardinal,  191,  237-8,242. 

Patroclus.  73. 

Patron  Saint,  461,  491. 

Paul  the  Apostle.  St.,  45,  62.  83,  123, 166, 174, 
227, 261.  319.  346, 426,  434,  441,  498,  502,  606, 
522,  632-3  (cut),  709-1<>.— Basilica  of  St.  P. 
(Rome),  61-2.— Convent  of  St.  P.  (Seville, 
Spain).  378.— Oate  of  St.  P.  (Rome),  61,  78, 
645.— ^t.  P's  Select  and  Parochial  School  (Os- 
wego,  N.  Y.),  828.— Pauline  &  Paulists ;  see 
below. — See  also  Peter. 

Paul  I.  (pope),  158. 
"  II.  "  163. 
"  III.  "  66, 163, 199,  220,  225,  348,  380, 

388. 

"     IV.    "       163,221,394,611. 
"     V.     "       55,163,477,637. 

Paul  of  Thebes,  283. 

Paul  of  the  Cross,  St.,  311.— Blessed  P's  Monas- 
tery (Birmingham,  Pa.),  312. 

Paul,  St.  Vincent  de  (=  of),  312-14,  456.— 
Church  of  St.  Vincent  de  P.  (Baltimore),  548 ; 
(N.  Y.)  320. 

Pauline  Chapel  (Vatican  Palace.  Rome),  66-7; 
(Uuirinal  Palace,  Rome)  07, 143.— P.  fountain 
(Rome),  74. 

Paulinus,  174. 

Paulists,  148,  319,  458,  620. 

Paupers,  Pauperism,  617  18;  see  Alms,  Beggars, 
Mendicity,  &c. 

Pavia  (Italy),  59,215. 

Pawtucket  (R.  I  ),  305. 

Pax  (=  peace),  475.— Pax  tecum,  144,  443,  451, 
475  — Pax  vob[iscum],  138  J  see  Kiss  of  Peace. 

Peace ;  see  Pax,  Kiss. 

Pecci,  Cardinal,  192. 

Pecore  (=  sheep),  252. 

Peddlers,  393. 

Pegu  (S.  E  Asia),  372 ;  see  Farther  India,  &c. 

Pekin  (China),  366-7. 

Pelagianism  (from  Pelagius,  a  British  monk  of 
the  5th  century),  205. 

Pelagius  I.  (pope),  157. 
II.    "      157. 

Pembina  (Dakota  Ter.),  320. 

Penalties  ;  see  Offenses,  Punishments,  Anathe- 
ma. Excommunication.  &c. 

Penance.  92.  104-6,  214,  261.  375,  334,  8*6,  413- 
14,  429-30,  446  449.  452,  457,  497,  499,  504, 
&c.,  in  Ch.  XVII. ,517,  &c..  in  Ch.  XVIII., 
630,  &c.,  in  Ch.  XIX.,  630.  660,  668.  706. 

Penates  ( =  Roman  household  gods),  41. 

Peniscola  (Spain),  211. 

Penitence,  517 ;  see  Penance. — Order  of  P., 
294-5  ;  see  Tertiarians. 

Penitent,  138.  384,  4*57,605,  &o.,  in  Ch.  XVII., 
618,  &c  ,  in  <-h.  XVIII.— Penitents  of  the  3d 
Order,  295,  329 ;  see  Tertiarians. 

Penitentiary,  Grand  (=  pope's  deputy  for  peni- 
tents). 621. 

Penitentiary  (=  prison  for  penance  or  peni- 
tence). 627. 

Penn,  \Vm.,  639. 

Pennsylvania,  289,  296,  305,  313,  316,  329,  649, 


826 


GENERAL   INDEX. 


604,  639-40,  6G4,  666,  678,  and  places  marked 
"(Pa.)". 

Penny  Cyclopedia  (of  the  Society  for  the  Diffu- 
sion of  Useful  Knowledge  ;  London,  1833-46  ; 
27  volumes  large  8vo,  and  2  vols.  of  supple- 
ment ;  edited  by  Prof.  George  Long  of  Univer- 
sity College,  London),  9(5-110,  13 1',  154-64,  198, 
287,  348-50,  353-4,  3J2-3j  3S6-8,  3/4-9,  382, 
388-9,  392-3, 498-9,  616. 

Pentapolis  (=  5  cities  j  a  region  in  Central  Italy), 
47,  126. 

Pentateuch  (=  5  books  of  Moses  in  O.  T.),  411. 

Pentecost  (=50th  day,  i  e.,  from  the  Passover), 
430,  431,  450,  493. 

People's  Place,  tlie  (Rome),  72  and  panorama. 

Peoria(IU.),  325 

Pepin  (French  king)  47,  126-7. 

Perche,  Bp.  N.  .1..  279. 

Pergamus  (Asia  Minor),  280. 

Periodicals,  70,  617-21,  643-6,  664,  686,  693  ;  see 
Books,  Newspapers,  &c. 

Perjury,  209  ;  see  Fraud,  &c. 

Per  omnia  secula  seculorum,  434. 

Perpetua,  St.,  4*1. 

Perrone,  Prof.  Giovanni,  641-2. 

Perry  Co.  (0.),  300. 

Persecution  of  Christians  by  Heathen,  &c.,  43- 
4, 129-30,  283,  389,  611.— P.  by  Roman  Catho- 
lics, R.  C.  Persecutors,  102, 170,  275,  389,  391- 
407,  494,  680.  636,  660,  675,  679,  701 ;  see 
Authority,  Crusades,  Heretics,  Intolerance, 
&c  —P.  of  Roman  Catholics  by  Pagans,  &c., 
109,  3(55-7,  339.  585. 

Persia  (Asia),  -sian,  177,  238,  245,  372,  690,  709. 

Persico,  Bp.  Ignatius,  278. 

Persia  (Christian  woman  at  Rome),  123. 

Pertinax  (emperor),  37. 

Peru  (3.  A.),  654,  688. 

Perugia  (Central  Italy),  133,  192. 

Petau  or  Petavius,  154. 

Peter  the  Apostle,  St.,  54,  66-9,  64-5,  824,  91, 
93,  97,  108,  111-25,  133,  142,  148-9,  154, 138, 
172,  174,  178-80,  182,  218-19,  227,  237,  243, 
259,  268,  271-2,  274-5, 346, 426, 428  (cuts;,  434, 
440-1,  456,  488,  503,  522-3,  530,  532-3  (cut), 
636,  549,  566  7.  577,  696,  708-9. -St.  P.  (R.  0. 

•  newspaper  in  N.  Y.),  619  —St.  P'g  Basilica 
(Rome),  or  simply  St.  Peter's,  54-60,  69,  110, 
129, 135,  1S2,  191,  196.  234-7,  239,  242,  219, 
461,  468,  472.  475,  491-2,  521,  536,  542,  550, 
661,  663.— St.  P's  Cathedral  (Cincinnati,  0.), 
465, 549.— St.  P's  Church  ( N.  Y. ),  143.-Church 
of  St.  P.  on  Montorio  (Rome),  65,  74.— St. 
P's  Hospital  (Brooklyn,  N.  Y.),  298.— 3t.  P's 
Place  (Rome),  72.— P's  Pence,  or  Peter-pence. 
235,  556-7  ;  the  P.  P.  Association,  667.— Cath- 
edral of  St.  P.  &  St.  Paul  (Philadelphia,  Pa.), 
648.— Feast  of  St.  P.  &  St.  Paul,  496,  498.667. 
—Mass  of  3t  P.  &  St.  Paul,  424. 

Peter  of  Castelnau,  392. 

Peter-pence,  St.  Peter's,  &c. ;  see  above,  under 

Peter. 

Petersburg.  St.  (Russia),  20. 
Pettingell,  Rev.  John  H.,  458-9. 
Pews  and  Pewed  (=  having  pews),  460.  475,  543, 

661.— Pew-rents,  b<il,  678. 
Pfraeugle,  Rev.  H    289. 
Pharisees,  -saism,  414,  673,  707. 
Pharsalia  'in  Theisaly,  European  Turkey),  34. 
Phelps,  Anson  O.,  Jr..  420. 
Phenician    (=  of    Phenicia,    which    embraced 

Tyre,  Sldon,  &e  ),  27. 

Philadelphia  (Pa.)  &  Diocese,  277-8,  297.  303-5, 
319,  321,  324-30,  857-9,  614,  631,  648,  665,  659, 
679,  619-20,  663. 


Philip,  St.,  498. 

Philip  the  Arabian  (emperor),  37. 

Philip  (antipope),  158. 

Philip  II.  (king  of  Spain),  221,  224.  406. 

Philip  the  fair  (king  of  France),  132. 

Philippine  Islands  (3.  E.  of  China),  120. 312, 690. 

Philippi  (Macedonia,  European  Turkey),  35. 

Philosophy,  2tio-tj,  289,  3i9,  6S3. 

Phocas  (emperor  of  the  .East),  82. 

1'hotius  (bp.  of  Constantinople),  207. 

Piacenza(  =  Placentia,  N.  Italy),  ItfO, 162, 168. 

Pianessa,  Marquis  of,  395. 

Piarists,  31U. 

Piazza  (=  square,  or  place),  72.    Rome  has— 

P.  Colonna,  83 ;  P.  del  Campidoglio,  68 ;  P. 

del  Popolo,  52,  70,  72-3,  83 ;  P  di  Pasquino, 

73 ;  P.  di  Spagna.  70.  73  ;  P.  di  San  Pietro, 

72;  P.  Navona,  69,  73,  &c. 
Plots  (from  Latin  pictus= painted  or  tattooed ; 

an  ancient  people  of  Scotland),  361. 
Pictures,  366,  461,  475,  483,  492,  551,  636,  677  ; 

see  Paintings. — ricture-galleries  (Rome),  67-8. 
Piedmont,  -ese,  393-400,  419. 
Pietro,  Cardinal  de,  191-2 
Pietro,  San  (=  St.  Peter),  56,  65,  74. 
Piety,  42. 

Pignatelli,  Cardinal  &  Abp  ,  533. 
Pignerol  (=  Pinerolo,  Piedmont),  395. 
Pike  Co.  (Mpi.),  319. 
Pilate,  Pontius,  60, 103,260, 429  (cut),  431  (cut). 

434-5  (cuts),  479. 
Pilgrimages  &  Pilgrims  616,  633.— Pilgrims  (of 

Plymouth,  Mass  ),  639,  687. 
Pillar  (on  chasuble),  259,  261. 
Pillar-saints,  283 

Pilot,  The  (Boston  newspaper),  563,  593,  619. 
Pincers,  400 
Pincian  Gardens,  and  P.  Mount  or  Hill  (Rome), 

52  72,74,83. 

Pinerolo  (=  Pignerol,  Piedmont),  395. 
Pintelli,  Baccio,  66. 
Piombal,  387. 

Pious  Schools,  Fathers  of  the,  310,  354. 
Pisa  (Italy),  -san,  134-5,  161,  163,  192,  209-10. 

219. 

Pistoja  (Italy),  177,  344. 
Pitcher,  469. 
Pitra,  Cardinal,  193,  237. 
Pittsburg  (Pa.)  and  Diocese,  277-8,  2SS-9,  305, 

312,  319,  327,  334.  619-20,663,  671— P.  Catho- 
lic (newspaper',  619. 
Pitts  ton  (Pa.),  330. 
Pius  I.,  St.  (pope),  155. 
»     II.  "       163,309. 

"     III.         "    .  134, 163- 
"     IV.          "      102,  103,  176,  199,  221, 225, 

252,  aSO.  388,  417 ;  see  Creed. 
"     V..  St.  (pope),  69.  163,  167-8,  299,  380-1, 

389,423,449.581. 
"     VI.  (pope),  65;  114-15,  136,  164,  177,  455, 

"     VII.  (pope),  136-7, 164,  200,  356,  382,  475, 

682-3. 

"     VIII.  (pope),  137, 1'H,  177, 188,  304,  410. 
"     IX.         "       61.  85,  98,  110,  138-42,  145, 
14S-52,  164,  167,  172,  185  6,  188. 190-1, 
196,  200,  227-53,  272.  274,  295,  299.  a36, 
344,  381,  420.  497,  632.  634-5,  538,  572, 
677-8,  583-6,  029,  640-1,  648,  650,  652-4. 
Place  ff  Armm  (Montreal),  643. 
Placet,  239,  243,  246-8.— P.  juxta  modum,  243, 

245-6. 

Plattsburg  (N.  Y.).  317,  662 (diocese). 
Pleasantville  (N.  Y.),  646. 
Plebiidtum,  147. 


GENERAL   INDEX. 


827 


Indulgence,  362,  631-40,  &<•.;  see  Indulgence. 

Pluto,  41. 

Plymouth,  (.Mass  ),  19,  633-9,  687. 

Po  (river  of  Italy),  6v>,  lio. 

Paenitentia,  617. — Panitentiam  agite,  413. 

Poetry,  75-  5,  340-2,  701-2. 

Poland,  Pole,  Polish,  109,  131,  292,  333,  351, 
336-7.  390.  393.  687. 

Police,  87, 183,  626-7,  646-7,  649,658-9. 

Political  Policy  &  Corruption,  677-8,  696-7,  700. 

Pollard,  Fred'k  W.,  &$. 

Pollux  ;  see  Castor  &  P. 

Pollen,  Joseph  Up.  of  St.,  118. 

Polygamy,  -mist,  364-5,  374. 

Polynesia,  690. 

Pomona,  41. 

Pompadour,  Madame  de,  352 

Pompeii  (Italy),  419. 

Pompey  the  Great  (=  Cneius  Pompeius  Mag- 
nus), 32-4,  6i. 

Pon*e(=bridge),  52.  Rome  has — P.  di  (htattro 
Capi,  62 ;  P.  di  San  Bartolomeo,  52 ;  P.  Hot- 
to,  62,  85  ;  P.  Sant' Angela,  62;  P.  Sisto,  62, 
74. 

Pontefelice  (Central  Italy),  62. 

Pontian,  St.  (pope),  156. 

Pontifex  Maximus  (=  Chief  Pontiff),  403. 

Pontiff,  Pontifical,  119,  258,  345,  403,  475,  641, 
700,  &c.;  see  Bishop,  Pope. — Heathen  Pontiffs, 
33,  33,  42,  119,  25«.— Pontifical  Annual,  281. 
— P.  High  Mass  or  P.  Mass,  238,  424. -Roman 
Pontifical ;  see  Pnnti_ficale  homanum. — P. 
States  =  States  of  the  Church. 

Ponti/icale  homanttm  (=  Roman  Pontifical), 
274-6,  345-7,  462,  474-5,  621-2,  693. 

Pontus  (part  of  Asia  Minor  on  the  Black  Sea), 
32,2?4. 

Poor  Clares,  295 ;  fee  Clarists.— Community  of 
the  P.  Handmaids  of  Jesus  Christ,  328.— Little 
Sisters  of  the  Poor,  329.— P.  Men  of  Lvons, 
393.— P.  School-sisters  of  Notre  Dame,  32 --7. 

Pope  &  Popes,  the  95,  97-101, 119,  &c  ,  in  Chs. 
Ill  -VI  .  262,  2(59-71, 274-6,  284, 288, 292,  294 
6,  299,  313,  £33-5,  333,  347-8,  300,  352,  &31-2, 
3(39-70,  375,  &c.,  iu  Ch.  XI.,  387-9,  392,  394, 
403,  410,  417,  420-1,  435,  453,  459,  4(57,  475, 
485,  487,  602,  509,  611,  513,516.  521,  629,  {31- 
2,  636-8,  640,  542,  663,  656,  559,  666-8,  571-4, 
6i6-87,  689,  591.  619,  634,  636.  640-3,  645-6, 
649-60,  652-5,  660-1,  683,  685,  693,  695-6,  699, 
700  ;  see  Primacy,  Infallibility,  &c. — P.  as 
Temporal  Prince,  49,  140,  &c.  ;  see  Rome, 
Temporal  Power,  &c  —  'Ine  P.  and  the  Coun- 
cil, by  Janus,  219. — Rome  &  the  Popes,  by 
Brandes,  122,  127. 

Popery,  90,  &c. 

Porras,  Chapel  of  Blessed  Martin  de  (Washing- 
ton, D.  C.),  648. 

Porta  (=  gate),  63  4,  &c.— Rome  has  20  gates, 
P.  del  Popolo,  63-4, 69, 645  j  P.  San  Sebasti- 
ano,  53,  &c. 

Porta,  Gijioomo  della,  65. 

Porter,  255-6,  286. 

Portici  (3.  Itaiy,  near  Naples),  139. 

Portland  (Me.)  &  Diocese,  202, 277, 280, 326, 357, 
663-4. 

Portland  (Ky.),  327. 

Portland  (Oregon),  328. 

Porto  (S.  \V.  of  Rome),  187-8, 191. 

Porto  Rico  (.V.  I.),  689. 

Portrait,  403,  &c  ;  see  Painting,  Pictures. 

Portugal,  108,  226,  335,  352-3,  356,  363-6,  877, 


334,  3S6-8,  420,  581,  CS5,  C87,  6S9,  601.—  Por- 
tuguese, 110,  102,  188,  3ti2-6,  373,  336,  404, 
450,  6SO-1. 

Port  Wine  (from  Oporto,  Portugal),  451. 

Post-communion,  422-3,  446. 

Postulants  (=  candidates  to  be  received  as  not- 
ices), 289,  &c.,  in  Chap.  VIII. 

Postulala  (=  requests,  demands),  250. 

Potawatomie  Indian  Manual  Labor  School  & 
Mission,  324,  359. 

Potitus,  2ti8. 

Potter's  Held  (Paris,  France),  572. 

Pottsville(Pa.),  325. 

Poverty,  287,  293,  &c.  ;  see  Tows. 

Power  of  the  Roman  Catholic  i  hurch,  662,  &c., 
in  Ch.  XXV1I1.,  694-8;  see  Weakness. 

PP.  (=  Papa,  i.  e.,  Pope).  138  (tuts),  182. 

Pra  del  Tor  (Piedmont),  394. 

Prcesepe,  til. 

Pragmatic  Sanction,  219. 

Prague  (in  Bohemia,  Austria),  192,  245,  292,  336, 
3ol,  624;  see  Jerome  of  P. 

Prass,  Very  Rev.  P.  Ivo,  298. 

Prato  (Italy),  344. 

Prayer,  Prayers,  106,  185,  236,  239-40,  242.  247, 
255,  2GO  1,  293,  298,  301,  S3r,  346  6,  349,  3(58-9, 
405,  415,  424,  &c.,  in  Chs.  XIV.  and  XV.,  507, 
518,  534-6,  539-40,  588,  595,  601,  677,  706  ;  see 
Devotion,  &c.  —  P.  -books,  620.  —  P.  of  Manasses 
(Apocrypha),  409.  —  Roman  Catholic  P.-meet- 
ing,  457-8.—  Praying-Desk,  4€9. 

Preacher,  Preaching,  213,  267.  273,  299,  302.  348, 
350,  3-31,  336,  380,  391,  393,  398,  4UO,  456-7, 
511,  540,  572,  646,  648,  670,  674,  686  ;  see  Ser- 
mons. —  Preaching  Friars,  or  Order  of  Preach- 
ers, 298-9,392;  see  Dominicans.—  P.-stations, 
635.—  P.-stoles,263. 

Prebend,  -ary,  175. 

Precious  Blood,  Confraternity  of  the,  456.  —  P. 
Stones,  238,  435,542. 

Predestination,  168. 

1'reface  (in  Mass),  423,  432.  434-5  (cut). 

Prefects,  191-2,  200,  303,  322,  &c.,  in  Ch.  VIII.  ; 
see  Apostolic  Prefectures. 

Preisser,  Rev.  P.,  289. 

Prelate,  140,  143,  150,  165,  170,   173,  198-200, 
202,  205,  207,  5MW-11,  219,  221,  225,  227,  231,  ' 
233,  233-6,  -'39  ;  see  Dishop,  &c. 

Premonstrauts,  Preuionstratensians,  £91-2  (cut), 
298. 

Premontre,  Premonstratum  (France),  291. 

Presbyter,  Presbuteros,  124,  205,  254.  2*8,  276. 

Presbyterian  (Church,  General  Assemblies,  &c.), 
229,  407,  539,  550,  6  '6,  610,  621-2,  610-1,  674-5. 

Presentation,  the,  485.  —  P  Convents,  332. 

Press,  the,  185,  Chs.  XXV  and  XXVII.  ;  see 
Printing,  Books,  Censorship,  Liberty.  —  The 
P.  and  St.  James  Chronicle,  231. 

Preston,  Rev.  Thomas  S.,  148,  526,  646,  570, 
669-70,  676. 

Pretorian  Camp  (Rome),  54,  83.—  P.  Guards,  37, 
39. 

Prie  Dieu,  238,  247,  475  ;  see  Kneeling-Desk, 
Praving-Desk,  &c. 

Priest,  85,  91,  K>4,  128,  191  ,  196-7,  199,  204,  210, 
226,  229  30,  254-82,  289.  2!*5,  3d3,  361-6,  376, 
834,  394-5,  401,  405,  411,  415,  418-19,  424,  &c., 
in  Ch.  XIV.,  499,  501-2,  5(>4-lo,  513-19,  521-2, 
524,  527,  638-9,  544-5,  553.  657,  560-1.  663-5, 


see  Clergy  ,  Table.  —  Priests  of  the  Congregation 
of  the  Mission,  312,  314  ;  see  Lazarists  —P.  of 
the  Mission  of  St.  Sulpice.  317  ;  see  Sulpidans. 


828 


GENERAL  INDEX. 


—P.  of  the  Oratory,  P.  of  the  Oratory  of  Jesus, 
310. 

Prignano,  Bn.rtolomeo,  131 ;  see  Urban  VI. 

Prnna  (  =  priiue,  first),  448 ;  see  Prime. 

Primacy  of  the  Pope.  93,  111-18,  120-5,  244-9, 
252-3. 

Primate,  173,  236-7,  240,  242,  634.— Primatial 
(—of  a  primate)  Council,  203  ;  see  Natfonaland 
Plenary  Councils. 

Prime  (=prima  ;  canonical  hour),  448. 

Prince  Edward  Island,  688. 

Prince  of  the  Apostles,  123,  523,  &c. ;  see  Peter. 

Prince  St.  (N.  Y.).648. 

Printers  to  the  Holy  Apostolic  See,  459,  &c. 

Printing,  132,  176,  420  ;  fee  Press   Books,  &c. 

Prior,  -ess,  -y,  1^8,  289,  299,  304,  312,  333-4,  377. 

Priscilla   (wife  of  Aquila),  Ii3. 

Priscillian  (.Spanish  Gnostic),  374. 

Prisons,  71,  82  87~,  137,  Chs.  XI., XII.,  XXVI., 
646-7,  649-51. 

Private  Judgment  not  allowed,  102,  108,  174, 
229,405,  668-75,621,  639,  644.660,  683— P. 
Mass,  424,  &c.,in  Ch.  XIV.  ;  see  Mass. 

Probation  (in  convents,  &c.),  349,  &c.,  in  Chs. 
VIII.,  IX. 

Probus,  Aurelius  (emperor).  37. 

Processions,  93,  142,  144,  249,  270,  384-5,  458, 
461,  464,  467,  470,  474.  477,  480-1,  498-9,  501, 
537,  616,  633,  697, 712.— Processional  Cross, 
467-8,  475,  478. 

Proces  Verbaux,  509. 

Procopius,  74. 

Procurator,  221,  289. 

Professed  (monks,  nuns,  &c.),  349-50.  &c.,  in 
Chs.  VII 1 ..  IX.— Ceremony  of  Profession,  347. 
—Profession  of  Faith,  242,  252. 

Professor  (in  college,  &c.),  Professorship,  284, 
289,  299,  303,  &e.,  in  Ch.  VIII.,  36o,  574,628, 
641,  687  ;  see  Colleges,  &c. 

Prohibited  Books,  417,419,  618,  647,  &c. ;  see 
Index  of  P.  B.— P.  Degrees,  452-3,  520. 

Promoters  (=olncers  for  moving  business  for- 
ward), 233,  242. 

Propaganda,  College  of  the,  70,  73,  368.— Con- 
gregation of  the  P..  138  (cut),  17*,  185-6, 192, 
199,  269-70,  274,  368,  496-7,  532,  553,  679. 

Propagation  of  the  Faith,  Annals  of  the,  109, 
369. — Association  (or  Society)  for  the  P.  of  the 

i  F.,  339-70,  455.— Congregation  for  the  P.  of 
the  l\,  185-6 ;  see  Propaganda. 

Propitiation,  415. 

Proscribed  Boeks,  &c. ;  see  Prohibited  B. 

Prose  (in  Mass),  430. 

Proselytes,  Proselytism,  675,  &c. 

Prosnitz  (Bohemia  ,  336. 

Prosperity,  General.  Ch.  XXV.,  653,  704. 

Prostitutes.  625,  628,  &c. :  see  Immorality. 

Prostrations.  315,  &c. 

Protectories,  296,  &c.,in  Oh.  VIII. 

Protest  (bv  Roman  Catholics),  147-50. 

Protestant,  -ism,  102,  13(3,  163,  221,  223-4,  228- 
9,231,252,  254-5,26(5-7,309.  335-6,353,356, 
364,  370,  373,  383  388-9  3J6,  3t»8,  400,  401-8, 
416-18, 42'",  456-8,  477,  612,  615,  627,  651.  560- 
2,  664-6,  669.  671-2,  577.  582,  587-8,  &c.,  in 
Ch.  XXIV.,  610-11,  613-14,  616-18,  620-2,  Chs 
XXVI..XXVIlI.,69i,  698,  702-4,  708-12.— P. 
Bible.  63  i,  Chs  XIII.,  XXIV.,  &c. ;  see  Bible. 
English  Bible,  &c.— P.  Episcopal,  Ki3,  340, 
407-8,  428,  548,  694,  669-71,  675,  681.— P. 
Views,  59,  86-9.  91-6,  102,  120-5,  134,  143-5, 
148,  150  3,  171-2,  183-4, 190.  195-7,  204,  215, 
225-6. 128-31,  248-55,  266  7,  274,  282,  3-J2,  334, 
839-42,  351, 353,  800,  302-4,  3<58,  373,  386,  388- 
»,  398,  405-8,  411,  416-17,  419-20,  456-9,  492-4, 


498-9,  501-3,  508,  512-18,  515-17,526-8,  53340, 
650-1,  657-61,  666,  574-5,  579-80,  5S4,  587, 604- 
6,  607-9,  611-14.  621-2,  6^,7-30,  634-40,  645-8, 
659-61,  665-73,675-80,  €83-4,  686-712.  [The 
above  pages  often  contain  other  than  Protes- 
testant  views  also  ;  but  the  reader  can  easily 
discriminate.] 

Provence  (S  E.  France),  130. 

Proverbs  (0.  T.),  409. 

Providence  (R.  I.),  51,  3  5,  314-15,  638,  692. 

Providence,  Divine,  456, 5i2,  682. — Sisters  of  P.. 
317,33,-!. 

Province,  Provincial,  109,  £02-3,  217.  221,  223, 
265,  268-9,  278-81,  296,  299,  312,  319,  3il,  3_3, 
333-4,  319-50.  357,  365,  412,  529,  552-3;  see 
Archbishop,  Sic. 

Provincial  Letters,  Pascal's,  352. 

Proxies,  227. 

Prussia,  -an,  50, 109, 131, 183, 2-19.  336,  353, 361, 
404,  542,  611-12,  617-18,  625,  (332, 64(3,  (351, 685. 

Psalm,  Psalms  (0.  T.),  233,  4^9,  411,  427,  433, 
445,457,  462,  471,  473,  500.— I's.  xxxiv.  (= 
xxxiii.  in  Vulgate,  &c.,)  445 — Pa.  xliii. 
(^=  xlii.  in  Vulg.),  425.^-f  a.  cxvii.  (=  cxvi. 
in  Douay,  &c.),  413. 

Psalter  (=  Book  of  Psalms),  286,  411,  448. 

Public  Schools,  Chs.  XXIV.,  XXV.,  677,  707; 
see  Education. 

Publisher*,  264,  483,  620-1. 

Pudens  (Roman  Senator?), 57. 

Pudentiana,  Church  of  St.  (Rome),  188.— Cardi- 
nal St.  P.,  188. 

Pueblo  of  San  Jose  (Cal.),  327,  330 

Puente,  Cardinal  de  la.  190,  193. 

Pulpit,  238-9,  247,  251,  457,  475-6,  571,  573,  634, 
668  :  see  Preacher,  Sermon. 

Punic  Wars,  2(5-3'J. 

Punishments,  374,  &c.,  in  Chs.  XI.,  XII.,  418, 
616,  526,  &c.,  in  Chs.  XVII..  XV1I1.,  572, 
579-80.  &c  ,  in  Ch.  XXIII.,  638,  &c.,  in  Ch. 
XXVII.  ;  see  Indulgence,  Offenses,  &c. 

Puppet  shows,  633. 

Purcell,  Abp.  J.  B.,  246,  278,  593-7,  637,  673. 

Purgatory,  94,  106,  222-3,  524-8,  532-3,  535-6, 
639-40,  668,  695. 

Purification  of  the  B.  V.  M.,  Feast  of  the,  486, 
498. 

Purificator,  -y,  432,  476. 

Puritans,  90 ;  see  Pilgrims. 

Purple,  2ol,  234,  261,  263-4,  464,  522. 

Fusey.Rev.  E.  B.,  D.D.,  671.— Puseyism,  -ite, 
671. 

Putnam's  (Geo.  P.)  World's  Progress,  154-64.— 
P's  Magazine.  659,  678. 

Puy  (France),  321-2. 

Pyx,  Pyxis,  474,  476  (cuts),  480. 

Quadragesima  Sunday,  496. 

Quaglia.  Cardinal,  190. 

Quaker,  639 

Qualificator,  200,  330-1,  628. 

Quarantine  (=  40  days),  538. 

Quarterly  Review  (British),  230  1. 

Quarter  tenses,  497. 

Quatre-foil,  547. 

Quebec  (Can.),  308,  357-8,  658. 

Queen  of  Heaven,  479,  489-90  (cut),  493,  &c. , 
see  Coronation,  Mary  the  Virgin. 

Quesnel,  Father  Paschasius.  1(58-70, 177. 

Questoc  (in  ancient  Rome),  33  ;  (papal)  223. 

Quigley,  Mr.,  663. 

Quincy  (111.),  296.  327. 

Quinlan,  Bp.  J.,279. 

Quinn.Rev.  Win.,  148. 

Quinquagesima  Sunday,  495. 

Quirinal  (=  of  Quirinus)  1IU1  (Rome),  51,  67,  83, 


GENERAL   INDEX. 


829 


355.— Q.  Palace  (of  the  Pope,  on  Q.  Hill),  63-4, 
67-8,  70,  74,  80,  83, 13(5, 139-40, 143, 197. 

Quiriuus  ( =  Romulus,  as  a  god),  21. 
Quoil  sancta  Kardicensis  Synociiu,  175. 

Raccolta,  185-6. 

Rwiae,  (\Vis.),  301. 

Radbert,  Paschasius,  95. 

Radicofani  (Tuscany,  Italy),  49. 

Ragazzonl,  lip.  Jeroms.  222-4. 

Raiment,  414  ;  see  Dress. 

Rainaldi,  64. 

Rainier  or  Raoul,  392. 

Rambler,  The  (English  R.  C.  newspaper),  643-4. 

Rameur,  Monsieur  E.,  664,  666,  675. 

Ranee,  Abbe  do,  289. 

Randall's  Island  (N.  Y.),  359. 

Ranke,  Leopold,  224,  388. 

Raoul,  392. 

Raphael,  St.  (angel),  462. 

Raphael,  or  R.  d'Crbino  (painter),  66-7,  81,  650. 

Rappe,  Bp   Amadeus.  270,  278. 

Rationalism,  -istic,  ill,  165,  230,  252. 

Rationarium  Temporum  (=  table  of  chronolo- 
gy), 154. 

Ratisbon  (Germany),  331. 

Rauscher,  Cardinal  de,  Ia2,  241,  245. 

Ravaillac,  404. 

Ravenna  (Central  Italy),  33,  38,  46-7,  126,  159, 
193. 

Raymond  VI.   (Count  of  Toulouse),  392-3. 
"         VII.      "       "        "  393. 

R.  C.  (=Roman  Catholic).  Table  of  Contents,  &c. 

Reader  (minor  order),  255  6. 

Reading,  Uhs.  X.,  XXIV.,  XXV.,  &c. ;  see  Edu- 
cation.—R.  the  Bible  in  Schools,  Ch.  XXIV.— 
R.-Desk,  472-3. 

Reading  (Pa.),  330 

Rebellion,  the  (in  U.  S.),  586-7,  711-12. 

Reception,  Ceremony  of,  346-7. 

Recollects  or  Recollets.  294  5. 

Rector,  269,  289,  296,  349,  &c.,  in  Chs.  VIII., 
IX..  546  ;  see  Pastor. 

Red,  189,  201, 231,  259,  261,  2634,  462,  464,  478, 
533-9,  548  ;  see  Color. 

Redeemer,  261,  423,  &c. ;  see  Jesus  Christ.— 
Church  of  the  Most  Holy  R.  (N.  Y.),  462,  5*8. 
— Congregation  of  the  Most  Holy  R.,  318 ;  see 
Redemptorists. 

Redemptorists,  318-19,  458,  487-8,  639,  547-8. 

Red  River  Colony  (N.  of  Minnesota),  688. 

Reformation,  the  (16th  century),  107, 135-6, 159, 
179,  22),  290,  292,  299.  333,  390,  400,  417. 

Reformatories,  71,  80,  329,  &c.,  in  Ch.  VIII., 
690 :  see  Industrial  Schools,  &c. 

Regime  (=  rule),  338.         • 

Reginald,  Father,  300. 

Regular  Canons,  R  -I'lergv.R. -Orders, Regulars, 
100, 143, 233, 267, 282, 290  1, 309-10, 343  5, 552 ; 
see  Congregation  of  Bishops  &  Regulars,  &c. 
— R.  Clerks  of  St  Paul,  or  Barnabites,  309. 

Reinbolt,  Rev.  J.  N.,  324. 

Reisach,  Cardinal  de,  190-2,  234. 

Relapsed,  374,  &c.,  in  Chs.  XI.,  XII. 

Relaxatus  (  =  unloosed,  i.  e  ,  given  over),  377. 

Relics,  94, 106,  222,  3*55,  42S-7,  460,  476-8,  480, 
483-4,  491-3,  633,  635  6.— Relic-case  or  Reli- 
quary, 47(5  (cuts),  480,  492  (ruts). 

Religious,  109, 201, 223,  268, 283-317  ;  see  Monks, 
Nuns,  Regulars,  &c. 

Religious  Freedom  &  Liberty,  116,  152,  165, 
179-84,  230,  3^8,  400,  653.  675,  605,  629,  637, 
&c.  ('^h  XXVII.),  680,  687,  704  ;  see  Liberty. 

Reliquary,  47'!,  &c  ;  see  Relic-case. 

Remonstrance  (=  monstrance,  ostensory),  474. 
476. 


Remus  (brother  of  Romulus),  21,  68. 

Renaissance,  475. 

Reparation, ;  89 ;  see  Satisfaction. 

Repentance,  375-6,  406,  413-14,  457.    613,  617 

627. 

Repository,  464,  476-7. 
Representatives,  U.  S.  House  of,  682,  703. 
Rfyuiescant  in  pace  ( =  let  them  rest  in  peace  ; 

singular,  requiescat  in  pace  =  let  him  rest  in 

peace),  448-7. 

Rescript,  185-6,  345,  638,  693. 
Reserved  Cases,  521,  631,  536. 
Kesponsory,  430. 

Resurrection,  103,  445  (cut),  485, 501. 
Retreat  (=  monastery),  334,  &c.,  in  Chs.  VIII., 

IX. 

Reunion  (=  Isle  of  Bourbon),  601. 
Revelation  of  St.  John  the  L-iviue  (N.  T.),  409. 
Revenues,  654,  &c.  :  see  Church  Property  and 

R. 

Revival  of  Letters  (15th  century),  132.— R.  Ser- 
mons, 458. 
Revue   ciu  Monde  Catholique  (=  Review  of  the 

Catholic  World),  199. 
Reynolds,  Bp.  Ignatius  A.,  673. 
Rhea,  41. 
Rheims  (France),  320,  368,  412.— Rhemish  (=-  of 

R.)  Testament,  412,  416. 
Rhemish  ;  see  Rheims. 
Rhenish ;  see  Rhine. 
Rhine  (river  of  Germany,  &c.),  Rhenish  (=  of 

the  R.),  40. 
Rhode  Island  (State),  202,  305,  316,  339,  649, 

565,  664,  and  places  marked  "  (R.  I.)." 
Rhodes  (island  in  the  Mediterranean),  Knights 

of,  333. 
Ribbons,  262. 

Ricci,  Bp.  Scipione  de,  344,  512. 
Matthew,  366. 

"      Monsignor,  140. 
Richards,  Henry  L.,  669. 
"          Rev  Mr.,  670. 
Richelieu,  Cardinal,  348. 
Richmond  (Va.)  &  Diocese,  277-8,  663- 
"          (Ind.),  331. 
"  Duke  of,  701. 

Ridley,  Bp.  Nicholas,  705. 
Rienzi,  Cola  di,  60. 
Rieti  (Central  Italy),  192. 
Rigaud  (Can.),  310. 
Rights,  Civil  &  Political,  605,  629,  642-5,  652, 

701,  &c.;  see  Liberty — Connecticut  Declara- 
tion of  R.,  605.— Ohio  Bill  of  R.,  599,  6<H>. 
Ring  ibishop's    or   pope's),  199,    £OS,   273. — R. 

&  R.-finger  (bride's  or  nun's),  345,  454. 
Rirmi  (—  districts  or  wards  in  Rome),  85-6. 
Riots,  Rioters,  686-7,  659,  711-1<! ;  see  Mobs,  &c. 
Ripa  Grande.  Port  of  the  (Rome),  52,  71. 
Ripetta,  Port  of  the  (Rome),  52,  73. 
Rites  and  Ceremonies,  92,  226,  ^42,  245,  254,  265, 

363  4,  449,  452  5,  462,  469-71,  476,  569,  671 ; 

see  Congregation  of  Rites,  Ritual,  &c. 
Ritual,  448,   454  ;    see   Liturgy,   Missal,  Rites, 

&c. — Roman  Ritual,  Ritnalf  Romnnum,  365, 

477,  505,  -507-8,  693.— Ritualism,  -ist,  671, 681. 
Robert  (emperor),  62. 
Robert  of  Geneva,  131 :  see  Clement  VII. 
Roberti,  Cardinal,  190, 194. 
Roberts,  George  L.,  669-70. 
Robes  ;  see  Dress,  Vestments,  &c. 
Robinson,  Rev.  John  (pastor  of  the  Pilgrims), 

639. 

Robles,  Oen.,  656. 
Rochester  (X.  Y.)  &  Diocese,  148,  202,  245,  277, 

280,  319,  321, 324-7,  659,  563,  003. 


830 


GENERAL  INDEX. 


Rochet,  1S9,  259,  261,  291 ;  see  Dress. 

Rogation  Sunday ,  495. 

Roger,  Father,  30(5. 

Rogers,  John  (English  Quaker  &  Lawyer),  404. 

Romagnn  (Central  Italy),  49,  60,  133-4. 

Roman  Breviary,  448-9,  &c.  ;  see  Breviary. 

Roman  Catholic  Benevolent  Society  (N.  Y.),  594. 
— R.  C.  Church,  90-118,  &c.;  see  Table  of  Con- 
tents.—R.  C.  Views,  66-59,  &c..  in  Ch  I.,  97- 
118,  120-2, 124-5,  127,  134.  145-60,  154  64,  165, 
&c.,  in  Ch.  IV.,  202-5,  &c.,  in  Ch.  VI.,  254-8, 
&c..  in  Chs.  VII  -IX  ,  371,  &c.,  in  Ch.  X., 
388-8,  &c.,  in  Ch.  XI.,  391,  403.  408,  &c.,in 
Ch.  Xlfl.,  422-3,  &c.,inCh.  XIV. ,483,  &c., 
in  Ch.  XV.,  49J  501,  &c.,  in  Ch.  XVI..  6'  3-4, 
608,  514,  &c.,  in  Ch.  XVII.,  517-26,  529,  539, 
&c.,in  Ch.  XIX.,  652-6,  &c.,  in  Ch.  XXI  , 
668-70,  576-87, 683-93,  61o-13,  616,  619-2".  623- 
4.  629,  631-5,  637,  640-6,  653,  655,  662-9,  672  5, 
681-4,  6-6-92,  6tt5-7<»l. 

Roman  Ohurch,  90,  95,  103,  106,  121,  &c. ;  see 
Roman  Catholic. — R.  Congregations,  199, 
&c.  ;  see  Congregations. 

Romanesque,  54  i. 

Roman  Inquisition,  69,  200,  375,  380-3,  390,  621. 

Romanism,  71,  90,  &c. ;  see  Table  of  Contents. — 
It.  at  Home,  419,  &c.  ;  see  Kirwan. 

Roman  Missal,  423,  &c. ;  see  Missal. — R.  Pon- 
tiff, lid,  &c. ;  see  Pontiff,  Pope.— R.  Ponti- 
fical, 475,  &c. ;  see  Pontijicale  Romanum.— 
R.  Ritual,  477,  &c.  ;  see  Ritual  (Roman). 

Romans,  Epistle  to  the  (N.  T.),  121,  1*3,  &c. 

Roman  Style,  648. 

liomanus  (pope),  159. 

Homanus  Pontifex  (=  Roman  Pontiff),  176 ;  see 
Pontiff,  Pontifex. 

Rome  (the  city  in  Italy).  19-89,  119-64, 187-2% 
207-8,  219,  227-53,  275,  380-3,  403,  656,  627, 
&c.— Its  Antiquity,  19,  20,  6y6.— Dates  of  its 
foundation,  21.— Early  Kings,  21,23,26, 34.— 
Senate  and  Senators  (ancient),  22-3,  31-2,  34 
-5,  37,  40,  57-8,  237  ;  (modern)  Senator,  49, 
86,  144  —Patricians,  22-5,  61 ;  (modern)  Pa- 
trician, 128-7.— Patrons  &  Clients,  22-6.— The 
Republic,  23-35  ;  later  Republics,  60,  126, 139, 
151,  3S1.— Consuls,  23-4,  33-6,  75.— Military 
Tribunes,  23,  33.— Censors,  23,  35.—''  I'eople 
of  R.",  '£2-3.— Plebeians,  22-5,  31.— Tribunes  of 
the  People,  23,  31-2.  35,  40.— Veto,  23,  33.— 
Debtor  &  Creditor,  23.— The  12  Tables,  23.— 
Equestrian  Order  or  Knights,  24.— Tribes,  24- 
6. — Popular  Assemblies,  24-5. — Kreedmen,  25. 
—Slaves, 25-6, 31-2.—  Gladiators,  26, 32, 45,  69, 

'  76-7.— Soldiers,  28,  33-8,  47.— vVars  26-35,  40- 
1,  46-7,  &c.— Temple  of  Janus,  28,  35.— R. 
Burned,  27,  43,  46.— Invaded  and  Burned  by 
Gauls,  26-7. — Dominion  over  Italy,  27. —  t'unic 
Wars,  28-30— Wars  in  the  East, '30-1.— Insur- 
rections &  Civil  Wars,  31-2,  34-5,  44-5,  &c.— 
Dictators,  31,  34-5.— Social  \Var,  32.— Cati- 
line's Conspiracies,  32. — 1st  Triumvirate,  33. 
— E'lile,  33,  237  —Cesar  Dictator  &  Emperor, 
34. — 2d  Triumvirate,  35.— Battle  of  Actium, 
33. — Augustus,  35-6,  39. — Empire  &  Emper- 
ors, 31,  3546.— List  of  Emperors,  36-9.— East- 
ern &  Western  Empire,  38-46.— Territory  of 
11..  21,  25.  31-3,  40-1.— Its  Heathen  Gods, 
Priests,  &  Institutions,  21-2,  33, 35, 41  3, 80-1. 
— R.  became  Christian,  45. — Deterioration  of 
Character,  26,  32,  35,  46-6.  627,  &c.— Its  Per- 
secutions of  Christians,  43-4 ;  see  Persecu- 
tions.- Fall  of  the  Western  Empire,  46.— R. 
imil'-r  the  Goths,  47  ;  under  the  Eastern  Em- 
pire &  Exarch  of  Ravenna,  47  ;  Charlemagne, 
&c.,  48-9,  126-7  ;  under  the  Popes,  47,  49,  60, 


86-9,  119-64,  187-201,  667,  576,  &c.,  5n  Ch. 
XXIII  ,  623,  &c.,  in  Ch.  XXVI.,  643,  645  8  ; 
under  the  King  of  Ituly,  50,  147-54,  648-9.— 
Situation  &  Climate,  Hills  and  River,  Ports 
&  Bridges,  51-3.— Its  Roads  and  Railroads,  53, 
137-8.— Telegraph,  137.— Walls  and  Gates,  53, 
645  — Panorama,  Frontispiece,  16  (explana- 
tion), 64.— Basilicas  and  Churches,  54-65,  476, 
641.— Palaces,  65-9,  381-3.—Villas,  69.— Col- 
leges &  University,  69,  70, 137,  3o6,  868,  628, 
641.— Periodicals,  70.— Hospitals,  70-1,  138.— 
Work-house,  71. — Squares  or  Places.  62.  64, 72- 
3. — Obelisks,  73-4. — Fountains  &  Aqueducts, 
74.— Castle  of  St.  Angelo,  65.  76, 129, 198,  403. 
— Antiquities,  75-85,  382. — Population,  85. — 
Districts  or  Wards,  85-6. — Government  & 
Condition,  86-9,  &c.  ;  see  above,  "  under  the 
Popes  ". — Duchy,  127. — R.-scot,  666. — Rome- 
ward,  457.— See  also  Carnival,  Uorse-Races, 
&c. 

Rome(N.  Y.).  297,  328. 

Romish,  90,  &c. 

Romulus  (1st  king  of  Rome),  21,  24,  41,  63,  68. 

Romulus  Augustulus  (last  emperor),  39,  46. 

Romulus,  sou  of  emperor  Maxentius,  78. 

Konciglione  (Central  Italy),  133. 

Rood  (=  crucifix)  and  R.-loft,  477,  498. 

Hoothaan  (Jesuit  general),  356 

Hope,  294 ;  see  Cord,  Girdle. 

Rosarium,  477. 

Rosary  of  B.  V.  M.,  95,  298,  363,  365,  455-6.  461, 
466,  477,  485-8,  561. 

Rosati,  Bp.  J.,313. 

Rosecrans,  Bp.  S.  H.,  279. 

Kosmini,  151. 

Rossi,  Count,  69, 139. 

Koth  (Bavaria,  Germany),  192. 

Rotonda,  La  (=Pantheon,  Rome),  80. 

Rouen  (France),  191. 

Roumania  (Turkey  in  Europe),  689. 

Rousselot,  M.,  687. 

Kovigo(N.  Italy),  193. 

Roxbury  (Mass.),  544. 

Rubens  (Flemish  painter),  650. 

Rubicon  (river  of  Central  Italy),  33-4. 

Rubies,  642. 

Rubrics,  437,  448-9,  461. 

Rudolph  of  Hapsburg  (em p.  Germany),  49, 130. 

hules,  Monastic,  &c.,  284-7.  290-1,  293,  298, 
3014,  306, 309,  311,  314,  318,  343,  349-50,  455. 
511. 

Russia,  -an,  204,  335,  353, 356-7, 457, 687, 689-91. 

Kuth  (O.  T  ),  409. 

Ryan,  Bp.  S.  V.,  241,  280,  313. 

Sabbath  &  S.-school,  456-7,  459,  606,  631 ;  see 
Lord's  Day,  Sunday  and  Sunday-school. 

Sabina  (Central  Italy),  160, 187,  191. 

Sabines,  21,  159. 

Sabinian  (pope),  157. 

Sacconi,  Cardinal,  193. 

&acerilos,  254. 

Sac  Prairie  (VVis.),  292. 

Sacrament,  the  Blessed  or  Holy,  61,  237,349, 
415,  451.  455-6,  464  474,  477,  480-1,  496, 100, 
519,  631,  554 ;  see  Benediction,  Eucharist, 
Lord's  >>upper 

Sacraments,  91,  95, 104. 178,  222,  265,  344,  370, 
390,  406,  449,  455,  46* ,  470-2, 477,  603-16,  612, 
636,  690,  695. 

Sacred  Heart,  Brothers  of  the,  323.— Ladies  of 
the  8.  II.,  324-5.— Ladies  of  the  S.  H.  of  Mnry, 
326. — Brothers  of  the  Christian  Instruction  of 
the  S.  II.  of  Jesus  and  Mary,  321-2. — Confra- 
ternity of  the  S.  H.  of  Jesus,  456.— Litany  of 
the  S.  H.  of  Jesus,  455  ;  of  Mary,  455,  488.— 


GENERAL  INDEX. 


Office  of  the  S.  and  Immaculate  H.  of  Mary, 
488.— 8.  II.  of  Jesus,  461.— Scapular  of  our 
Lord's  Passion,  and  of  the  S.  Hearts  of  Jesus 
and  M»ry,  538-9.— Society  of  the  S.  H.,  356.— 
See  Jesus,  Mary. 

Sacred  Orders :  see  Orders  (Holy). 

Sacred  \Vay  (Rome),  82. 

Sacrifice,  254.  422-4,  451,  525,  &c. ;  see  Mass. 

Sacrilege,  5V  i,  &c. 

Sacristy,  465,  469,  477,  645. 

Sadducces,  414. 

Sadiier  &  Co.,  Messrs.  D.  &  J.,  543. 

Sadiier,  Mrs.  J  ,604,518 

fcadliers'  Catholic  Directory,  190-4,  276-81,  289, 
295-8,  300-1,  303-5,  308-9.  312-16,  318,  320-2, 
326  8, 330-1, 358, 360, 495-f,  531-2, 603-4, 662-4. 

Sadowa  (Germany),  663,  685. 

Safe-conduct,  212. 

Suginaw  (Mich.) :  see  East  Saginaw. 

Saguntum  (Spain),  28 

Sahuras  (=*  spiritual  deserts),  569. 

Saint,  Saints.  106,  222,  261,  265,  288,  348,  398, 
423,  426,  434,  436,  440  1,  448-50,  455,  400,  471- 
3,  477-8,  483-94,  506,  622-3,  626,  530,  636-7, 
639,  63S,  709,  and  saints  under  their  names. 

St.  Agnes  Community,  331. 

St.  Aloysius,  344  :  see  Aloysius  (St.). 

St.  Anthony  (Min.),  325. 

St.  Augustine  (Ha.)  and  Diocese,  19,  277-8,  281, 
325-6,  664  :  for  the  saint,  see  Augustine  (St.). 

St.  Bartholomew  (\V.  I.),  689. 

St.  Charles  (Mo.),  324. 

St.  Croix  <=  Santa  Cruz,  W.  I.),  689. 

St.  Domin-to  (  =  San  Domingo,  W.  I.),  295,  363, 
688:  see  Hispaniola,  llayti. 

Sainte  Beuve,  Madame  de,  308. 

St.  Genevicve  (Mo.),  325-6 

St.  Giles's  Fields  (London,  Eng.),  705. 

St.  Giusto( Italy?),  194 

St.  Jan  or  John  (\V.  I.),  689. 

St.  John,  RBT.  Ambrose,  185. 

St.  Joseph  (Mo.),  and  Diocese,  277, 281, 321, 324, 
549,663. 

St.  Joseph 's(0. ),  300. 

St.  Joseph's  Co.  (Ind.),  322. 

St.  Laurent  (Can.).  323. 

St.  liboriustlll.l.  327. 

St.  Louis  (Mo.)  and  Archdiocese,  241,  245,  276, 
280,  306,  38-9,  313,  319,  321,  324-5,  327-9, 
357-9,  514,  548,  559,  619,  64i,  662.— St.  L.  Uni- 
Tersity,  358. 

St.  Louis  Co  (Mo.1,296. 

St.  Martin's  (0.),  3t»8. 

St.  Mary's  Mission  (Kan.),  324. 

St.  Mary's  of  the  \Voods  (Ind.),  331. 

St.  Michael  or  St.  Michael's  (La.),  320,  324-5. 

St.  Paul  (Min.)  and  Diocese,  277,  281,  288,  325, 
328,  619,  663. 

St.  I  eter  (II.  C.  newspaper,  N.  Y-),  619. 

St.  Peter's,  64-9,  &c. :  see  Peter,  Basilica  of  St. 

St.  Thomas  (\V.  I.),  689. 

Sola  Kegia  (=  hall  royal),  66-7. 

Salaries,  1S9,  554,  565-6,  608,  654. 

Salem  (Palestine), 20. 

Salem  (Mass.),  327,  638. 

Salerno  (S.  Italy),  119. 

Sales,  St.  Francis  de  ;  see  Francis  de  S.  (St.). 

Salina(N.  Y.),  325. 

Salt,  450,  402,  471. 

Saluzzo  ( Piedmont),  395. 

Salvation ;  see  Chs.  XVII.-XIX.,  700,  705-6, 
&c.  ;  see  Mn,  &c. 

Salvatorists  of  the  Holy  Cross,  323. 

Salre  AVana,486. 

Salvi,  74. 


Samolte  (=  of  Samnium,  or  the  region  of  Bene- 

vento,  in  Italy),  157. 
Samuel,  1.  and  II.  (O.  T.),  4*9. 
San  (=  St.)  Antonio  (Tex.),  308,323;  see  An- 
thony (*t.). 
San  benito,  384. 

Sanctuary,  4i9,  465,  477,  480,  547. 
Sanctus  (=  holy),  248,  434. 
Sand,  458. 

Sandals,  272,  294,  302 ;  see  Shoes. 
San  (=  St.)  Domingo,  2»5,  363,  688  ;  see  Hayti, 

Hispaniola. 

Sandusky  City  (0.).  325. 
Sandwich  (Can.),  284. 
Sandwich  Islands,  690. 
San  Francisco  (Cal.)  &  Archdiocese,  241, 276, 281, 

295,  3K)-1,  305,  321,  327,  332,  358.   360,649. 

619,  662. 

Sangallo,  Antonio  de,  66. 
San  jose  Pueblo  (Cal.)  380 ,  see  P.  of  San  J. 
San  Marino  (Italy).  689. 
San  Salvador  (Congo,  Africa),  3*53. 
Santa  Anna,  Gen.,  655  ;  see  Ann  (St). 
Santa  Barbara  (Cal.),  296. 
Santa  Clara  (Cal.),  300.— S.  C.  College,  358,  619. 
Santa  Clans,  491. 

Santa  Cruz  (=  St.  Croix,  W.  I.).  689. 
Santa  Fe(\.  Hex.)  &  Diocese,  277,  281,321,327, 

663. 

Santa  Rufina  (near  Rome,  Italy),  187-8,  191. 
Santa  Ynes  (Cal.),  296. 
Santiago  (Chili,  S.  A.),  138. 
Santo  Spirito  (=  Holy  Spirit ;  Roman  hospital), 

70. 

Sapphira,  346. 

Saracen,  -ic.  293,  644  ;  see  Mohammed,  &c. 
Saragossa  (Spain),  512. 
Saratoga  Springs  (N.  Y.),  325. 
Sardinia  (island),  -an,  28,   157  :  (kingdom)  60, 

139, 157,  335,  352,  381,  38fi,  389,  585,  614-15, 

623.  648  ;  see  Italy  (kingdom  of). 
Sarpi,  Father  Paul,  226,  303. 
Sarzana  ,  N.  Italy).  163, 193. 
Sastra  y  Cuestra,  Cardinal  de  la,  193. 
Satan,  -ic,  92,  382,  450,  624,  694,  t98,  700  ;  see 

Devil. 
Satin,  270. 
Satisfaction,  517-19,  622,  539-40,  590,  &c.  j  see 

Penance. 
Saturn,  41,81. 

Saturnalia  (  =  Festival  of  Saturn,  Dec.  19),  498. 
Sault  Sainte  Marie  (=St.  Mary's  Fall;  Mich.) 

&  Diocese,  277, 279,  325,  663. 
Saurin.  Miss,  339. 
Sauterne  (France)  wine,  451. 
Savannah  (Ga.)  &  Diocese,  241,  246,277-8,306, 

325-6,663. 

Savior,  Saviour  ;  see  Jesus  Christ. 
Savona  (N.  Italy),  163 
Savonarola,  Girolamo  (=  Jerome),  299. 
Savoy  (Italy  ;  but  annexed  to  France  in  I860), 

131, 162,  386,  394,  397-9. 
Saxony,  Saxon.  13<>, 161,  210,  221. 361,  625. 
S.  C.  (=  sacred  chrism),  473-4  ;  see  Chrism. 
Sea/a  Regia  ( =  staircase  royal  ,  6*5,  236. 
Scapular,  -y,  287,  300,  302-3,  455-6,  477-8,  637-9, 

(cut). 
Scarf,  712. 

Scarlet,  201,  270  ;  see  Red,  &c. 
Scepter  or  Sceptre,  208. 
Schaal.  Adam,  366. 

Schaff,  Rev.  Prof.  Philip,  D.D.,  122,  204. 
Schaier,  Kev.  L.,  289. 

Schem,  Prof.  Alexander  J.,  314,  331.  666,  684. 
Schema,  pi.  Schtmata,  234,  240-3,  245-7,  251. 


832 


GENERAL  INDEX. 


Schenectadv(X.  Y.),  297,  328. 

Schism,  -atie,  108,  167,  203,  203,  209,  229,  275, 
21)9,  455,  633,  591 ;  fee  Heresy,  Persecution, 
Unity.— S.  of  the  West,  131-3,  '4)9. 

Scholastics,  2S9,  349.  &c.,  ia  Chs.  VIII.,  IX. 

School,  Schools,  70-1,  80,  2iO,  286,  &c.,  in  Chs. 
Vill,  IX.,  XXIV,  XXV.,  404,401,520-1, 
554,  585,  643,052,  6V  7,  685,  703,  706  ;  see  Edu- 
cation, Congregation  of  Schools  — S. -books, 
620-1,  kc.—S.  brethren,  320-1.— S.-fund,  694, 
&c.,  in  Ch.  XXIV.— S.-master,  554.— S.- 
men,  626.— S.  Sisters  of  Notre  Dame,  3.26-7. 

Schukburg,  Sir  George,  51. 

tchwartzenberg,  Cardinal,  192,  237,  245. 

Ssientiam,  345. 

Scipio  Africanus.  29,  31.— S.  A.  the  Younger,  30, 
32 

Scotland,  Scot,  Scotch,  Scottish,  40, 131,  237, 
fc63,  340,  357,  3U1,  368,  399,404,  491,  550,  625, 
6u9,  683, 685. 

Scott,  Gen.  Winfield,  676. 

Scotus,  Duns,  Ii94 

Scourging  at  the  Pillar,  the.  485. 

Scranton  (Pa.)  &  Diocese,  277-8,  663. 


639-40,  6t)7,  710  ;  see  Bible,  Bible  Societies, 
Douay,  Vulgate,  &c. 

Scrutatores  (  =  searchers,  examiners) .  233. 

Sculptures,  465.— Gallery  of  8.,  67,  69. 

Seals,  the  Pope's,  106,  172. 

Sebastian's  Church,  St.  (Rome),  84.— St.  S's  Gate 
(Home),  64,  75,78-9,84. 

Second  Avenue  (N.  ^Y.),  540. 

Secrecy,  376,  504.  509-10,  513,  515.  607. 

Secret,  Secrets  (in  Mass),  4:i3,  425,  434,  437-8, 
442-4,  447,  449. 

Secret  Societies,  137, 168.  230,  390,  554. 

Secretary  of  Briefs,  172,  191.— Secretaries  of  Con- 
gregations, 19J,  200, 532.—  Sec'y  of  the  Cong, 
of  the  Propaganda,  185-6.— S  of  State,  189, 
194-7,  629.— S.  of  Vatican  Council,  118,233, 
233-9,  243. 

Secular  Canons,  291. — S.  Clergy  or  Priests,  100, 
143,  282,  349,  353.372.— S.  Courts,  Arm,  Pow- 
ers, &c.,374,  330,  391,  652;  see  Temporal.— 
Secularization,  674. 

Seilf.  vacante  (  =  the  see  being  vacant),  278. 

Seduction,  511-15. 

See  (=  bishopric),  120,  &c. ;  see  Bishop,  &c. — 
See  of  Rome.  97,  &c. ;  see  Pope,  &c. 

Scgui(  Italy),  158. 

Pejanus,  83. 

Seminaries,  100,  620,  703,  &c. ;  see  Education, 
Schools,  &c. — Ecclesiastical,  or  Monastic,  or 
Theological  ;».,  224,  264-6,  276-7,  289,  &c.,  in 
Ch.  V11I.,  368-9,  614,  685.— Female  S..  289, 
&c.,  in  Ch.  VIII.— Preparatory  S., 264-6, 284, 
&c.,  in  Chs.  VIII.,  IX.— Seminarists,  610. 

Semitam,  346. 

Semper  et  ubiqtre  farfem,  700. 

Sempronian  Laws,  32. 

Senator,  Senators,  22-3,  49,  &c. ;  see  under 
Home. 

Fenegambia  (Africa),  691. 

Septimiua   Severus  (emperor),  37,  40,  43,  73,  75, 

oZ. 

Septuagesima  Sunday,  495. 
Septuagint,  411. 
Sepulchre,  129,  460,  478-9,  492. 
Sequence  (in  Mass),  430. 
6«rgiusI.,St.  (pope),       158,204. 

H      II.  "  159. 

"  (antipope),     159. 


SergiusIII.  (antipope),  159. 
"  "  (pope),  159. 
"  IV.  '•  160. 

Sermon,  238,  273,  384-5, 409, 457-8, 501, 536, 637 ; 

see  Preach  in*. 

Servant-girls,  561-2.  648,  676. 
Servant  of  the  servants  of  God,  111,  119,  &c. ; 

see  Pope. 
Servants  of  the  B.  V.  M.,  Order  of  the,  303-4 ;  see 

£ ervites,  &c. 
Servia (Turkey  in  Europe), 


Servius  Tullius  (king),  21,  24,  53,  83. 
Sessorian  Basilica  and  Palace  (Rome),  62. 
Seton,  Mrs.  Eliza  A.,  313-14, 6.0. 

"      Monsignor,  316. 
Severinus  (pope),  157 
Severus  (emperor),  37,  39,  &c. ;  see  Alexander 

S.,  Septimius  S.,  Libius  S 
Seville  (-pain),  193,  265,  377-8,  335,  387,  511-12. 

515,542-3,650,635. 
Seward,  Hon.  Win.  H.,  595. 
Sexagesima  Sunday, 495. 
Sext,  Sexta,  448. 
Sexton,  554. 
Sextus  TarquSn,  23. 
Seymour,  Rev.  M.  Hobart,  623-4. 

'•         Hon.  Horatio,  678. 
Sforza,  Cardinal,  190. 
Shanahan,  Bp.  J.  *'.,  278. 
Sharon  (Pa.),  330. 

Shepherd  of  the  Valley,  The  (R.  C.  paper),  644. 
Shepherd,  Religious  or  Sisters  of  the  Good,  328-9. 
Sherry  wine,  451. 
Shirt,  522,  711 ;  see  Dress,  Habit. 
Shoal  Creek  Station  (111.),  327. 
Shoberl,  Frederic,  384-6. 

Shoes,  302  ;  see  Sandals,  Slippers,  Calced,  &c. 
Shreveport  (La.), 330. 
Shrines,  472. 

Shrove-tide,  S. -Tuesday,  498. 
Siam  (S.  E.  Asia),  372,  690. 
Siberia  (N.  Asia),  690. 
Sicily,  Sicilian,  27.  50,  130-1, 158,  377,  380,  386, 

389,  419,  532,  614-15,  6^3.— The  Two  Sicilies 

(=  the  island  of  Sicily  and  S  Italy),  352,  356  ; 

see  Naples  Italy. 
Siena  or  Sienna  (Italy),  161,  191,215,300;  see 

Catharine  (St.) 
Sierra  Leone  (\V.  Africa),  691. 
Sigismund  (emperor  of  Germany),  210,  212. 
Silber,  Marcellus.  566. 
Silence,  Silent,  295,  298,  302,  309,  482. 
Silesia  ( Prussia),  210. 
Silk,  263-4,  393,  461,  466,  469,  4734,  480,  482, 

492,  &c. ;  see  Dress. 
Silver,  263, 306, 400, 465,  &c  in  Chs.  XIV.,  XX. 

—S. -plated,  464,  &c.,  in  Ch   XIV. 
Silvestri,  Cardinal  de,  193,  245. 
Silvia  (mother  of  Romulus').  21. 
Simeon  (or  Simon)  the  Stylite,  283. 
Simon,  or  Simon  Peter  ;  see  Peter  (St.). 
Simon,  St.  (apostle,  called  S.  Zelotes,  &c.),  498. 
Simon  the  Sorcerer,  346. 
Simon  (or  Simeon)  the  Stylite,  283. 
Simon  Count  of  Montfort",  392-3. 
Simony,  128, 131, 168. 
Simor,  Abp.,245. 
Simple  Vows,  345,  350  ;  see  Vows. 
Simplicius.  St.  (pope),  167. 
Sin,  91,  339,341,  416-16,  426,  432,  443,  Chs. 

XVII.-XIX.,  666,  691.  631,  699;  see  Mortal 

S.,  Original  S.,  Venial  S.,  Salvation,  &c. 


GENERAL  INDEX. 


833 


Singers.  Pinging.  234.  298,  424,  431,  434,  447-8, 
466,  554,  598,  706  :  see  Choir. 

giuigaglia  (Italy),  138, 191-2,  194 

Sinto.  Worship  of,  692.  [Sintoists  worship 
genii.] 

Siricius,  St.  (pope),  158. 

Sisinnius  "        •'      K>8. 

Sisters,  296,  &c..  in  Ch.  VIII.,  370,  608.  676,  679. 
— S.  of  Charity.  71,  295,  313-1 1,  336,  339-40, 
664,  594,670.— S.  of  C.,  or  Gray  Nuns,  316-17. 
— 8.  of  G  or  S.  of  Providence,  317  —S.  of  C.  of 
the  Order  of  St.  Augustiue,  304,  317.— S  of  C 
of  the  B.  V.  M.,  817  —S.  of  C.  of  Nazareth, 
817. — S.  of  the  Congregation  of  Our  Lady  (  = 
of  Notre  Dame),  3i6  7  — S.  of  the  Holy  Child 
Jesus,  330.— S.  of  the  Holy  Family,  331.— S. 
of  the  Holy  Names  of  Jesus  and  Mary.  328. — 
8.  of  the  Humility  of  Mary,  £30.— S.  of  the  In- 
carnate Word,  3JO.—  S.  of  .(esus  and  Mary ,  328. 
— S.  of  Loretto,  327.— S.  of  Mercy,  289,  304-6, 
339,  346-7,  465,  602-4,  703-4.— S.  of  Nazareth, 
317.— S.  of  Our  Lady  of  Charity  of  the  Good 
Shepherd,  or  of  Our  L.  of  the  G.  S.,  or  of  the 
G.  S  ,  328-9.— S.  of  Providence,  317,  330-1.— 
S.  of  P.  of  the  Holy  Childhood  of  .1  esus,  331.— 
8.  of  St.  Ann.  828.— S.  of  St.  Joseph,  325.— S. 
of  St.  Mary,  330.— Sister-servants  of  the  Im- 
maculate Heart  of  Mary,  329.— Sisters,  Ser- 
vants of  the  Immaculate  Heart  of  Mary,  329- 
30. 

Sistine(=of  Sixtus)  Chapel  in  the  Vatican  Pal- 
ace (Rome),  66,  190,  195,  23J,  240,  550.— S. 
Choir,  234,  248. 

Sixtine  (=of  Sixtus\  171  — S.  Chapel  in  the  Vat- 
ican ;  see  Sistine  C. — S.  Chapel  in  St.  Mary 
Major  (Rome),  61. 

Sixtus  I.,  >t.  ipope),        155. 


II.' 
III.' 
IV. 


156. 
157. 


(pope),  52,  66. 105, 134,  163,  294, 
387,537. 

"      V.         (pope),  55,  61,66.72.  163, 17(V2, 
175,188.199.200,294,380, 
3S9,  411, 627,  581. 
Skeptic,  Skepticism,  569,  572. 
Slap,  451. 

Slaves ,  Slavery ,  25-6, 31-2, 384 , 657  ;  see  Galley-P . 
Slavonic  '=  of  the  S/ai-i  or  Sciaci,  who  settled 

and  gave  name  to  Slavonia  or   Sclavonia,  in 

Austria).  242. 
Slippers,  143-1,    195,  294,   &c.  ;    see  Sandals, 

Shoes,  &c. 
Smith,  Sli«s  Mary  Ann,  335,  678-80. 

"        Sir   Culling   Eardley,   Baronet,  173-82, 

403,532. 
Smith's  (\Vm.,  LL.D.)  Dictionary  of  the  Bible, 

411. 

Soano  (Italv),  128. 

Societies.  45">,  461,  &e. ,  see  Secret  S.,  Society. 
Society  of  the  Faith   of  Jesus,  356.— S.  of  the 

Holy  Child  Jesus.  330.— S.  of  Jesus.  348,  &c.  : 

see  Jesuits. — Christian   Brothers  of  the  S.  of 

Mary,  323-4  —Fathers  of  the  S  of  Mary,  320. 

— S.  of  the  Sacred  Heart,  356. 
Society  Islands  (S.  Pacific  Ocean),  690. 
Socinians  638. 
Sod  us,  323. 
Sodalities,  455-6,  488. 
S(ntr$ ,  ffaxpitaKfrrt,  331. 
Soglia,  Cardinal,  577. 
&>/(=the  sun),  41. 
Solemn  High  Mass,  424,  429-32,  441,447,  464, 

471,  &c. :    see     Mass.—  S.    Pontifical    Mass, 

424,   463-5.    430,  &c.;   see    Mass.— S  Vows, 

345  ;  see  Vows. 

53 


Solemnities,  4oo,  &c. :  see  Festivals,  Rites,  &c. 

Solicitation,  514-15,  521-2. 

Solomon  (king  of  Israel :,  541. 

Solway  Frith  (between  England  and  Scotland), 

Somerville  (Mass.).  309. 

Soinmer,  Rev.  J.,289 

Son,  the  ;  see  Son  of  God. 

Song  of  Solomon  (0.  T.),  409. 

Song  of  the  3  ChUdren ,  the  (Apocrypha),  409. 

Songs,  588  ;  see  Singing,  Hymns,  Music,  &c. 

Sonnino  (near  Terracina,  Italy),  194,  197. 

Son  of  God,  or  the  S.,  205,  209.  255.  345,  &c.  ; 

see  Jesus   Christ  j   see  Father,  S.,  and  Holy 

Ghost,  &c. 

Sons  of  Temperance,  390 
Sophia,  Church  of  St.  (Constantinople),  541. 
Sophonias  ( =  Zephaniah,  O.  T.)  409. 
Sorrow  ;    see   Contrition,    Penance. — Sorrowful 

Mysteries,  485-7. 
Sorzo,  Cardinal  S.  Felippo.     191. 
Soter,  St.  (pope),  156. 
Sotis,  Rev.  £.,  312. 

Soul- Liberty,  638;  see  Conscience,  Liberty,  &c. 
South,  Southern  (U.  8.),  612,  679. 
South  America,  -an,  61,  109,  233.  237,  358,  368, 

419,585,609,613,618,634,654-5;  see  America, 

and  the  names  of  rf.  A   places,  &o. 
South  Australia.  690  ;  see  Australia. 
South  Boston  (Mass.),  327  ;  see  Boston. 
South  Carolina  (state),  306-6,  and  places  marked 

Southern;  see   South. — S.  Confederacy,  586. — 

The  S.  Journal,  618. 
South  Orange (N.  J.),336. 
South  Providence  (R.  I.),  305. 
Sovereign  Pontiff,  119,  202,  &c. ;  see  Pontiff, 

Spain,  28  9,  33-4,44,46,48,61.  65,  108-9,131, 
133, 139, 168, 176,  198,  211,  221,  224.  226,  245, 
265,275.  a35,  a02,  a06,  362,  377-8,  aS4-9,  393, 
4(16,  419-20,  457,  491,  511-12,  581,  585,  609, 
613,  618, 625,  641. 650-3,  655, 657, 685,  687,689, 
711 ;  see  Spaniard,  &P. 

Ppslding,  Abp.  M.  J.,  233,241,  278,  544. 

Spaniard.  Spanish,  109,  134, 141. 156, 162-3, 188, 
220-1,225,  233.237,215,  265,298,348,  374,377, 
379-80.  385-7,  3S9,  392,  394.  512,  549-50,  681, 
615,  618,  634,  652-5,  667,  689-91 ;  see  Spain. 

Spartacus.  32. 

Spears,  142. 

Spencer,  Hon.  &  Rev.  G  ,  568,  681. 
"        Hon.  John  C.,  695. 

Spencer  Co.  (Ind.),  289. 

Sperry,  Hon.  Lucien  \V  ,601-2. 

Spies  and  Spy-system,  87,  340,  353,  645-7 ;  see 
Espionage. 

Spillard,  Rev.  D.  J.,  322. 

Spirit ;  see  Holy  Ghost,  Soul,  &c. — Worship  of 
Spirits,  692.— Spiritual  Exercises,  349,  &c.— 
Spiritualism,  635. 

Spittle,  430. 

Spittler,  388. 

Spoleto  (Central  Italy),  49, 130, 133. 

Sponsors,  362,  449-61. 

Spring,  497. 

Springfield  (Mass.)  &  Diocese,  202,  277, 279,  281, 
663-4 

Springfield  (Ky.1,  301. 

Springfield  (111.),  308,  327,  405. 

Spring  Hill  College  (near  Mobile,  Ala.),  358. 

Sprinkle,  Sprinkling-Brush,  471,478. 

Sprinkling  with  Holy  Water  ;  Me  Holy  Water. 

Squassation,  383. 

Si  (=Saints),  496,  498,  &c. 


834 


GENERAL   INDEX. 


Staff  (Bishop's),  203  ;  sec  Crosier,  &c. 

Stairs,  tlie  Holy  (Home),  60. 

Stamford  i'Ct.),  544  6. 

Stanislaus'  Novitiate,  St.  (Florissant,  Mo.),  358. 

Stark  Co.  (0.),  234. 

Starrs,  Very  Rev.  \Vm.,  D.D.,  148. 

State-carriage  (the  1'ope's),  142  (cut). 

Staten  Island  (N.  Y  ),  315. 

States  of  the  Church,  or  Papal  States  (Italy),  49, 

60.130,  133-8,145-7,  157-8,102-5,200,3801, 

623-4,  64"  ;  see  i'ope,  Temporal  Sovereign,  &c. 
Station,  478-9.— Stations  of  the  Holy  Cross,  479. 
Statistical  Year-Look  of  the  Church,  288,  297, 

300,  302,  312,  318,  321,  333. 
Statistics,  in   Chs.   II.,  VII.-XII.,  XV..  XX., 

XXI.,  XXIV.-XXVI.,  XXVIII. 
Statues,  55,  459-60.  471,  479-8%  492,  542-3,  546. 
Strfano  Rolando,  Church  of  San  (Home),  65. 
Ste'ffanone,  Madame,  273. 
Stella,  Munsi<;nor  140-1. 
Stenographers,  241. 
Stephanini,  Kev.  T.,  312. 
Stephen  (1st  Christian  martyr),  Church  of  St. 

(llome),  65;  (New  York)  648.— at.  Stephen's 

Day,  65,  498. 
Stephen,    I.,     St.  (pope),  156. 

"  II.          (pope),  158. 

"          III.  or  II.  (pope),    158. 

'«  IV.  or  III.      "        158. 

"  V.    or  IV.      "        158-9,205. 

"          VI.  or   V.       "        159. 

«         VII.  or  VI.      "        159. 
\  "          VIII.  or  VII.     "        159. 

"         IX.  or  VIII.  (pope),  159. 

"         X.  or  IX.  (pope?),  161. 
Stevens,  Capt.  John  (continuator  of  Dugdale's 

Monasticon),  287. 
Btillman,  W.  J.,  629-30,  646-7. 
Stock,  Simon,  488. 
Stockholm  (Sweden),  624. 
Stole,  257,  259-60, 262-3,  272,  505,  522. 
Stone,  430,  470,  545,  &c. 
Stone,  James  Kent,  D.D.,  and  John  S.,  D.D., 

670. 

Stony  Creek  (Mich  ).  329. 
Stonyhurst '  Eng.),  357. 
Stool,  462,  480 ;  see  Bench,  Chair,  Throne. 
Storer,  Judge  B.,699. 
Storrs,  Uev.  Richard  8.,  Jr.,  D.  D.,  91. 
Story  of  Susanna,  the  (Apocrypha),  409. 
Stoughton,  Norman  C.,669. 
Strasburg  or  >trasbourg  (France),  542. 
Strength,  Sources  of  H.  C. ,  694-8. 
Strong,  T.  \V.,  488,  637. 
Stuart,  Mary  (queen  of  Scotland),  681. 
Students,  284,  &c.,  in  Oh.  VIII. 
Stylites,  283. 
Subdeacon,  101, 104,  255-6, 258-9,  262,  424,  429, 

431-5,  441,  443  ;  see  Orders  (Holy.). 
Subinro,  Sublacum  (Central  Italy),  192,  285. 
Eublician  Bridge  (Rome),  63. 
Sub-prior,  289. 
Successor  of  St.  Peter,  120,  122, 124,  &c. ;  see 

Pope. 

8u-Chuen  or  Su-Tchnen  (China),  109,  371. 
SulTragan  Bishops,  187. 
Suffrages,  166,  620,  630,  632,  &c.  (see  Prayers) ; 

169  'See  Votes>. 
Suicides,  623-4,  658 
Sulpice,  Church  of  St.  (Paris),  317;  Priests  of 

the  Mission   of  St.  8.,  or  Sulpicians,  317-18, 

&c. ;  .Seminaries  of  St.  8.  (Baltimore  and  Mon- 
treal), 318. 

Sulpicians,  310, 317-18,  572,  670. 
glimmer,  497. 


Siimmerville  (  Via.),  306. 

Sun,  the,  41,72. 

Sunday,  SOI,  bl9,  347,  385,  401,  423,  427-8,  431, 
447,  452,  454,  471,  485,  495,  &c.,  in  Ch.  XVI., 
619,646-7,649,5(31-2,567,  589,616,  618,  630, 
633,  658;  see  Sabbath.— S.  School,  601,  606, 
619-20,660,  G85,  707.— S.  School  Messenger, 
619.  ' 


Superstitions,  226. 

Supersubstantial  Bread,  415. 

Supper,  451 ,  see  Lord's  Supper,  Eucharist,  &c. 

Supremacy  of  Councils,  213-18. — S.  of  the  Pope, 

97  8,  108,  110-18, 120-5,  140,  215,  218-19,  231, 

241,292,571,576-87,642,  655,  660,  696,  701; 

see  Authority,  Primacy,  &c. 
Surplice,  189,  258-9,  '^62,  2G4,  505.— Surpliced 

(=wearing  a  surplice),  522. 
Sursum  cortta,  434. 

Susanna,  the  story  of  (Apocrypha),  409. 
Suspension,  507,  553. 
Suspension  Bridge  ( S.  Y.),  313. 
Susquehanna  Depot  ( Pa.),  330. 
Sutri  (Central  Halv),  160. 
Su-Tchuen  or  Su-Ohuen  (China),  109,  371. 
Sweden  (N.  Europe;,  Swedish,  131,  335,  389, 

625,  689. 

Sweeney,  Peter  B  ,  678. 

Swiss:  see  Switzerland.— S.  Guards,  142-4,  237. 
Switzerland  (Europe),  Swiss,  131,  136,  215,  292, 

304,  335,  353,  398-9,  404,  616,  625,  649,  651, 

689. 

Sylla  (or  Sulla),  Lucius  Cornelius.  32. 
Syllabus  (=  list  or  catalogue),  230-1,  577-8,  583, 

641. 

Sylverius  (pope),  157. 
Sylvester  I.,  sit  (pope),  156,  205. 
"        II.         "       160. 
"        III.        "       160-1. 
Symmachus,  St.  (pope),  157. 
Synod,  102, 117, 187,  202-3,  453,  &c.;  see  Coun- 
cil. 

Syracuse  (N.  Y.),  297-8. 
Syria  ( W.  Asia),  -an,  -ac,  30-3,  43,  109, 155, 158. 

237,  242,  283.  302,  309,  419,  423. 
Tabernacle,  480,  543. 
Tabernia,  268. 
Table  of  R.  C.  Priests,  &c.,  in  U.  S.,  276-7  ;  see 

List,  Statistics,  &c 
Tablet,  the  iK.  C.  newspaper  of  London,  but  of 

Dublin  before  1852),  386,  673,  684 ;  see  New 

York  Tablet 

Tacitus,  Claudius  (emperor),  37. 
Tacony  (Pa.),  327 
Taft,  Judge  Alphonso,  599-600. 
Talbot,  Monsignor,  140. 
Talmage,  Rev.  T.  DeVVitt,  705-6. 
Tammany  Ring,  678. 

Taney,  Chief  .lustice  Roger  B.,  137,  419,  627. 
Tannei,  Bp.,291. 
Taos(X.  Mex.  1,327. 

Tapers,  93,  430,  463, 480, 499  ;  see  Candles,  Wax. 
Tapestry,  234,  477. 

Tarasius  (patriarch  of  Constantinople),  203 
Tarquin  (=  Tarquinhis)  the  Klder  (king),  21, 

78, 85.— T.  the  Proud  (last  king  of  Rome,,  21-i 
Tarracona  or  Tarracona  (Spain),  375. 
Tarsus  (Asia  Minor),  44. 
Tartary  (Central  Arfai,  302;  see  Turkistan. 
Tasmania  (Australasia),  690. 
Tassels,  263,401. 
Taxa  Canrrltaria:,  etc.,  666. 
Taxee,  677-8,  593,  593,  676. 


GENERAL  INDEX. 


835 


Teachers.  589,  &c. ;  see  Education,  Schools,  &c. 

Te  Deum,  240,  242,  248-9,  274,  403. 

Telesphorus,  St.  (pope),  155. 

TeUers,  233. 

Telmon,  Father,  418. 

Temperance  Pledge,  &c.,  621 ;  see  Sons  of  T. 

Templars,  Knights,  323. 

Temple  St.  (New  Haven.  Ct.),  545. 

Temporal  Power,  99,  125,  &c.,  in  Ch.  in.,  165- 
6, 168.  208,  230-1,  275,  405,  509,  570,  573-87, 
643,  &c.  in  Ch.  XXVII. ;  see  Authority, 
Pope,  Theocracy.  &c. 

Tenebrcr.,  430  1,  499-500. 

Tennessee  (State),  301,  305,  and  places  marked 
"  (Tenn.) ". 

Teresa,  St. ;  see  Theresa. 

Terminrs,  42. 

Te  Rogamus,  Audi  Nos,  239. 

Terra  del  Fuego  (=  land  of  fire ;  S.  A.),  689. 

Terranova  (Sicily  ?),  193. 

Terre  Haute  (Ind.),  331. 

Tertia,  448. 

Tertiarians,  or  Tertians,  or  Tertiaries,  294-6, 300- 
2,  304,  329,  511. 

Tertullian,  174,  508. 

Testaccio,  Monte  (Rome),  78.. 

Tetzel,  John,  135,  533-7. 

Teutonic  Knights,  333. 

Teutopohs  (111.),  296,  327. 

Texas  (State),  295,  308,  320,  330,  666-7,  and 
places  marked  "(Tex  ) ". 

Thayer,  Rev.  John,  671. 

Theatins,  309. 

Theatres  and  Theatre-going,  627,  633. 

Thebes  (Egypt),  270,  283,  534. 

Theocracy,  145. 

Theodora,  127. 

Theodore  or  Theodoras  (pope),  158. 

l_   "          "         "  (antipope),  158. 

"          "          "   II.    (pope),  159. 

Theodoric  the  Great  (Gothic  king),  47,  641. 

Theodoric  (antipope),  161. 

Theodorus  ;  see  Theodore. 

Theodosius  the  Great  (emperor),  38,  205,  374. 
II.  (emperor  of  the  East),  205. 

Theodns  (abp.  of  Canterbury).  509. 

Theologians,  199,  200,  232,  234-5,  484,  526,  540, 
635,  t>4l,  700;  see  below. 

Theological  College  or  Seminary,  138.  Chs. 
VIII.,  IX.,  &c.  ;  see  Education,  Semi- 
naries, &c— T.  Seminary  of  St.  Sulpice  ( Bal- 
timore), 318.— Table  of  T.  Students  in  the  U. 
S.,  276-7. 

Theology,  265-6,  289,  292,  299,  349, 377,510, 514, 
628,  083  ;  see  Theologi  ins,  &c. 

Tueophylact  (antipope),  108. 

Theresa  ( =  Teresa),  St.,  302,  329,  389,  491. 

Third  Order,  294,  &c. ;  sec  Tertiarians. 

Third  St.  (N.  Y.),  548. 

Thomas  the  Apostle,  Festival  of  St.,  493.— St. 
T's  Theological  Seminary  (Bardstown,  Ky.). 
SOS.— College  of  St.  T.  of  VUlanova  (Philadel- 
phia, Pa.),  Jj03. 

Thomas  a  lieckc-t,  Festival  of  St.,  498. 

Thomaasin,  81 1. 

Thompson,  Rev.  Joseph  S  ,  D.D.,  IiL.D.,  150. 

Thompson,  St  (N.  Y.),547. 

Thorn  Sacred.  603. 

Three  Children,  The  Song  of  the  (Apocrypha), 
409. 

Throne  (of  bp.  or  popp),  144,  229,  247,  271,  462, 
461, 480;  (for  book,  iiost,  &c.)  238-9, 247, 474, 
480. 

Thurible,  Thurfhitlum,  481. 

Thuriugians,  3 Jl. 


Thurles  (Ireland),  673. 

Thyme.  462.  481. 

Tiara,  93, 120  (cut),  143,  236. 

Tiber  (river  of  Home),  40,  44,  51-3,  69,  74-5,  78, 

83,  85-6.— Tiberine  Island,  52. 
Tiberius  Cesar  (emperor),  3<>,  39,  42,  45,  78,  83. 
Ticino  (Switzerland),  616. 
Tierce.  302,448. 
Ti.Tin(O.),  297,308. 
Tillemont,  69. 
Times,  The  (London  newspaper),  339,  407 ;  sea 

New  York  Times. 
Timon.  Bp.  John,  270,  313,  555-7. 
Tindal ;  see  Tyndale. 
Tithes,  655 ;  see  Church-Property,  &c. 
Titian  (Italian  painter),  550. 
Titus  Tatius  (Sabine  king).  21. 
Titus  (emperor),  3G  76.  80,  82. 
Tivo"  (Central  Italy),  157  159. 
Tobias,  Tobit  (Apocrypha), 409,  411. 
Todi  (Italy),  158. 
Toebbe.  Bp.A.  M.,  279. 
Toga.  258. 

Toledo  (Spain),  878  9.  542. 
Toledo  (O.),  192,  308,  359. 
Toleration,  Tolerance,  230, 403,  633,  645, 654. 
Tomb,  460, 464, 467, 472, 475, 478 ;  see  Burial,  &c. 
Tompkins  Square  (N.  Y.),  6otf. 
Tongs,  481. 

Tonkin  or  Torquin  (S.  E.  Asial,  109,  367,372. 
Tonsure,  104,  212,  256,  258,  265. 
Torches,  273,  401,472,  481 ;  see  Lights,  Candles, 

fee. 

Toronto  (Can.),  520, 586. 
Torquemada,  Thomas de,  378, 38fi. 
Torraiende  Valasso  (Spain  ?),  192. 
Torresdale  (Pa.).  324. 
Torture,  137,  376,  382,  384-5,  580. 
Totila  tGothic  king),  47. 
Totum,  489. 

Toulouse  (France),  176,  375,  387,  392-3. 
Towels,  437,  481,  491. 
Tower,  68,  75,  542-4,  546,  648.  &c. 
Town-School,  the  (New  Britain,  Ct.),  603. 
Tract,  Tractus  (in  Mass),  430,  454,  481. 
Tracts,  183-4,  394,  620-1,658.—  T.  for  the  Times, 

and  Tractariani.Mn,  671. 
Traditions,  104  108, 117, 174, 181,  232.  244,  272, 

408-9,  476,  525-6,  574. 
Traetto,  Cardinal  Dominic  Carafa  de,  192. 
Trajan  (emperor),  36,  40.  43,  78,  80,  83. 
Transalpine,  101 ,  see  Cisalpine,  Ultramontane. 
Transept.  66,  234.  237,  545,  &c. 
Transfiguration,  67. 

Transubstantiation,  95,  105,  225,  422,  496. 
Transylvania   S   E.  Austria),  40. 
Transvaal  Republic  (S.  Africa),  691. 
Trappe.  Abbey  of  La  (France),  289.— Trappists, 

288-90,311,334. 
Trastecere  ,  Home),  85. 
Treason,  168,  4<i2,  513. 

Treasury  Building  ( Washington,  I>  C.),  545-6. 
Trent  (S.  W.  Austria),  220  4.— Council  off.,  95, 

101, 107,  170.  175  6,  200.  204,  2LO-7,  219,  235, 

234-5.  30S.  3434.  848.3.9,  405,  409-11.  417, 

423,  449,  452,  618,  6Bl,  5l5,  527,   5^9-30.  553, 

655,  568,  676,  565,  671 ;  see  Counciu,  Tridea- 

Trenton  'NT.  J.),  296,  548. 

Treves  (Germany),  632-3. 

Trevisanto,  Cardinal,  1<J3,  245. 

Treviso(X.  Italy),  132. 

Trhn-i  : £pain  >,  Castle  of,  378. 

Triangle,  4'J3,  481. 

Tribune ;  see  under  Rome,  and  N.  Y.  Tribune. 


836 


GENERAL  INDEX 


Tridentine  (=  of  Trent,  of  the  Council  of  Trent) 

175,  220,  &c. ;  see  Trent  (council  of). 
Trinidad  (vV.  I.),  4o5. 

Trinity,  Holy,  434,  447,  450,  455,  477,  491,  638 
see  Father,  Son,  and  Holy  Ghost.— -Church  o: 
the  H.  T.  (Boston)  359,  544 ;  (Georgetown,  D. 

j  C.)  359.— Mass  of  the  H.  T.,  424.— Scapular  of 
the  Most  H.  T,478.— T.Sunday,  452,  485, 
496,519. 

Trinkets,  459,  &c. 
Triple  Candle,  601  ;  see  Triangle. 
Troy  (Asia  Minor),  Trojan,  21. 
Troy  (N  Y.),  325. 
Trueg,  Kev  A.,  289. 
Trullus  (Constantinople)  and  Trullan  Council, 
204. 

Trustees  and  Trustee-system,  552,  &c.,  in  Ch. 
XXI. 

Tryphena  and  Tryphosa,  123. 

Tuam  (Ireland),  245,  681. 

Tuckey,  Capt ,  365. 

Tullus  Hostilius  (king  of  Rome),  21. 

Tunic,  189  268-9,272,287,  291,  294, 300,  303 ;  see 
Dress,  Habit. 

Tunis  (N.  Africa),  27,  544. 

Turin  (Italy),  194,  372, 386,  614,  628. 

Turkey  (Europe  and  Asia).  Turks,  31, 38,  40, 130, 
133-5,245,  290,372,689-90;  see  Asiatic  Tur- 
key, Asia  Minor,  Syria,  &c. 

Turkistan,  690 ;  see  Tartary. 

Turnan  (Austria?),  192. 

Turpin,  Dick,  197. 

Tuscaloosa  (Ala.),  308. 

Tuscany  (Italy),  Tuscan,  128, 154, 156-7, 159, 161, 
163,  314,  3S1,  612,  614-15,  623,  648  9. 

Tweed,  \V'm  M.,  678. 

Twelfth  Day,  498. 

Twenty-eighth  St.  (N.  Y.),  548. 

Tyler,  Rev.  Prof.  Wm.  8.,  D.D.,  145. 

Ty ndale  (or  Tindal,  or  Tyndal),  Win.,  417  (plate). 

Tyne  (river  of  England),  40. 

Tyre  (Phenicia,  Asiatic  Turkey)  J27. 

Tyrol  (S.  W.  Austria),  220. 

Udalrich  (bp.  of  Augsburg),  St.,  95. 

Ulster  (Ireland),  617. 

Ultramontane, -ism,  -ist,  230-1,244,  572,  699  j  see 
Transalpine,  Gallican,  &c. 

Umana(  Italy?),  193. 

Umbrella.  481.—  Umbrellino,  464,  481. 

Umbria( Italy),  134,  614. 

Unanimous  Consent  of  the  Fathers,  104, 403, 410. 
669. 

Unbaptized,  450,  453,  621,  &c.  ;  see  Baptism. 

Unchangeableness,  228,  699,  700, 711 ;  see  Infal- 
libility. 

Unchastity,  666  ;  see  Chastity,  Adultery,  Forni- 
cation, &c. 

Unction  ;  see  Extreme  Unction,  Anointing. 

Vnigenitus,  166,  168-70, 177, 186,  352,  405. 

Union  College  (Schenectady.N.  Y.J,  416. 

Union  League  Club  (N.  Y.),  696. 

Unitarians,  638,  670,  676. 

United  States  of  America,  or  United  States,  19, 
70, 109. 149,  152-4.  202.  229.  233,  241,  245,  274, 
,  276-7,  290,  292,  295,  297,  305,  307-8,  310,  312- 
14,316-18,320-1,  324-8,331,  345,357-60.3.38, 
370,  405, 408. 419,  421, 457, 46%  475, 491,  496-7, 
615,  518,  534,  544, 549,  563,  667,  674.  682.  588, 
&c.,  in  Ch.  XXIV.,  618-22,  626-7,  629,  637-8, 
643,  646,  649.  662,  688  &c.,  in  Ch.  XXVIII., 
700-1 ;  see  America,  &c.— U.  8.  of  Colombia , 
see  Colombia. 

Unity  and  Uniformity  Required,  108,  111-18, 
388,  619,  668-75,  699. 

Vnivers  (Paris  newspaper),  386,  686. 


Universal  Eisaop,  120,  124,  203,  &c. ;  see  Ecu- 
menical, Patriarch,  Pope. 

UniversalLsm,  -i»t,  6i'2. 

Universe  (R.  C.  newspaper),  619-20. 

Universities,  100,103,210-11,  2'8,  318,  &c.,  in 
Chs.  VIII.,  IX.,  XXIV.,  412,  574,  682,589-91, 
673.  681 ;  see  Colleges,  also  particular  Univer- 
sities by  their  locations  and  names,  as  Home, 
Douay,  Gregorian,  &c. 

Uraguay  (3  A.),  688. 

Urban  I  ,  St.  (pope),  155. 
"    II.  "        161. 

"  III.  "       161. 

"    IV.  "        162. 

"     V.  "        162. 

"    VI.  "        162. 

«i  vii.        «    163,  in. 

•'VIII.  "       163,  167,  199,  308,    812, 

365,  3ti8,  423,  449. 
Urbane  (a  Christian  at  Rome),  123. 
Urbino,  Duchy  of  (Italy),  133. 
Ursinus  or  Ursicinus  (antipope),  156. 
Ursula,  St.,  307. 
Ursuline  Nuns,  307  9. 

U.  S.  or  U.  S.  A.  =  United  States  of  America. 
Utah  ( U.  S.  Territory),  277,  281,  664. 
Utica  (N.  Y.),  297-8. 
Vail,  295,  &c.;   see  Veil. 
ValJez  (Sp.  inquisitor  general),  378. 
Valence  ^France),  135. 
Valencia  ( Spain  I.  133. 
Valens  (emperor),  38. 
Valentine  (pope;,  159. 
Valentine,  Duke    (=  Duke  of  Valentinoia),  134 ; 

see  Borgia  (Cesar). 
Valentinian  I.  (emperor),  38. 
"        II.         "         38. 
"      III.         "         39,46. 
Valerian  (emperor).  37,  43. 
Valet-ile-ckambre,  140-1. 
Valladolid  (Spain),  685. 
Vallaraius,  174. 

Vallejo  St.  (San  Francisco,  Cal.),  649. 
Valleinbrosians,  288 
Vallenses,  393  ;  see  Waldenses. 
Vallette,  Cardinal  la,  194. 
Valteline(N.  Italy).  381. 
Vancouver's  Island  (British  America),  280. 
Vandals,  46. 

Van  Diemen's  Land,  690. 
Varro,  21. 
Vasari,  403. 

Vases,  93,  459-60,  473-4. 
Vasi  &  Nibby's  Guide  of  Rome,  154-64. 
Vatican  Basilica  (Rome)  227,  492,  &c. ;  see  Peter 

(Basilica  of  St.).— V.   t'einetery,  62,  84.— V. 

Council,  111-18,  140,  191,  204,  215,  227-53, 

640,  685,  693.— V.  Hill  or  Mount,  62,  54, 122. 

—V.  Manuscript,  67,  420.— V.  Palace,  66-7,  75, 

85. 140-2, 170, 197.  235-6,  381,  403.— V.  Press, 

170-2,  200.— V.  Quarter,  53. 
Vand  (canton  of  Switzerland),  616. 
Vaudois,  393,  &c.  ,  see  Waldenses. 
Veil  or  Vail,  295,  300.  302,  304,  306,  345,  &c., 

in  Ch.  VIII.,  469,  474, 481-2 ;    see  Antepend- 

ium,  Habit,  &c. 

Velvet,  263,  270  ;  see  Canopy,  Dress. 
Velletri  (Central  Italy),  191. 
Veneration  of  Saints',  Images,  &c.,  483,  &c.,  in 

Ch.  XV. 

Venetians ;  see  Venice. 
Venezuela  (S.  A.),  688. 
Venial  Sins,  618-19,  525,  627-8,  &c. ;  see  Mortal 

Sins,  Sin. 
Venice  and  Venetians,  59,  67,  134,  136,  162-4 


GENERAL   INDEX. 


837 


168, 193,  220,  380.— Gulf  of  V.,  31,  49. 
Veni  Creator  Spiritus,  236,  239,  247,273. 
Veni  Sancte  Spiritus,  238. 

Venosti,  Visconti.  164. 

Venus  (goddess),  41.  492. 
Vera  effigies  ....  lesu  Christ i,  etc.,  492. 
Vera  icon,  491. 

Vergara,  388. 

Verina,  Very  Rev.  A.,  313. 

Vermont  (State),  317,  647,  664,  and  places  mark- 
ed "(Vt)». 

Veron's  Rule  of  Faith,  103. 

Verona  (N.  Italy)  and  Veronese,  356. 

Veronica,  St.  (?),  437  (cut),  479,  491-2  (cut). 

Verot,  lip  Augustine,  241,  278. 

Versicle,  238-9,  448 

Vespasian  (emperor),  36,  76.  78,  81,  85. 

Vesper,  Vesptra,  448.— Vespers,  302,  448,  458, 
464,471,501,616. 

Vesta  (goddess),  41-2.— Vestal  Virgins,  42. 

Vestment,  259-60,  263-4,  270,  &c.— Vestments, 
201,212,425,459-61,467,  469,475,  477,  &c. ; 
see  Dress. 

Vestry,  477. 

Vesuvius,  Mount,  632. 

Via  del  Babuino,  V.  del  Corso,  V.  delle  Ripetta 
(all  streets  of  Rome),  73. 

Viateur  (=  Viator),  Order  of  St.,  310.— St.  V's 
College  (Bourbonnais  Grove,  111.),  310. 

Viaticum,  451-2. 

Viator,  St.,  31" ;  see  Viateur. 

Vicar  Apostolic  and  Vicariates  Apostolic,  98-9, 
109,  276-81,  870,  662,  664.— V.  General,  148, 
191,  299,  303, 320,  331,  356, 558-9.— V  of  .lesus 
Christ,  120,  &c. ;  see  Pope,  Jesus  Christ. — 
Vicar  of  Rome,  190  ;  see  Cardinal  Vicar. 

Vice,  624.  &c.,  in  Oh.  XXVI. 

Vice  Chancellor,  Cardinal,  69, 191. 

Vicegerent,  108. 144,  676,  &c. ;  see  Authority, 
Pope,  Supremacy,  &c. 

Vice-province,  357. 

Vicksburg  .  Mpi.i,  305. 

Victor  I.,  St.  (pope),  165. 
"    II.  "       161. 

"  III.  "       161. 

"  IV.   (antipope\  161. 
"    V.  or  IV.  (pope  .  161. 

Vctor  Amadeus  1 1 .  (duke  of  Savoy) ,  399. 

Victor  Emanuel  II.  (king  of  Sardinia  and  of 
Italy),  50, 147, 152,  154,  648-9 

Victoria  (Australia),  690. 

Victoria  (Tex.),  330 

Vie  de  Fenelon,  354. 

Vienna  (Austria),  20,  60, 137, 192,  241,  682,  624, 
630. 

Vienne  (France)  204,  209. 

Vigil  or  Vigilitis  (pope),  157,  206. 

Vigils,  2S&-6,  496-7. 

Vignola,  53 

Villanova,  303 

Villa  Real  (Spain).  378. 

Villas  (in  Rome),  69. 

Vilvoorden  (Belgium) ,417. 

Viminal  Ilill  (Rome),  51. 

Vincennes  (Tnd.)  &  Diocese,  277,  279,  288,  296, 
331,663.666. 

Vincent  de  Paul,  St.  ;  see  Paul  (St  V.  de). 

Vincent's  Abbey.  St.  (Latrobe,  Pa  >,  289,  334.— 
St  V's  Colleee  (Latrobe.  Pa.  ).  289  ;  (Los  An- 
geles, Cal.)  313.— St.  V's  Hospital  (New  York), 
815. — St.  Vs  Male  Orphan  Asylum  (Cleveland, 
O.),  304. — St.  V's  Theological  and  Preparatory 
Seminary  (Cape  Girardeau  Mo.),  313.— Mount 
St.  V's  Academy  (Yonkers,  N  Y.),  314-16  (cut). 
—Mount  St.  V's  Scholasticate  and  Novitiate 


(Gennantown,  Va  ),  813. 
Violet,  261.  505. 
Virgin  Mary,  or  the  Virgin  ;  see  Mary  the  Virgin. 

— Virgins  of  Love,  313. — Benediction  &   Con- 
secration of  Virgins,  345-7. 
Virginia  (State;,  Itf,  316, 649,  and  places  marked 

-(Va.)". 
Visitation  of  the  B.   V.   M.,  or  the  Visitation, 

485,  488-9  —Boarding-school  of  the  V.    (Mins- 
ter, 0.),  324.— V.  Nuns,  or  Order  of  Nuns  of 

the  Visitation  of  the  B.  V.  M.,  306  7,    344-5, 

455. 

Vitalian  or  Fi*aJ«ant«(pope),  94, 158. 
Vitellius  (emperor),  36. 
Vitiges  (Gothic  king),  47,  79. 
Viva  Pio  Nona  Papa  infallibile,  V.  Pio  Nona, 

V.  il  Papa   infattibUe.  V.  il  trionfo  dei  Cat- 

tolici,  248-9.     ' 

Vive  Sepnlte.  Convent  of  the  (Rome),  337. 
Voltaire.  354 
Vol  terra  (Italy),  649. 
Voting.  683  :  see  Electors,  &c. 
Votive (=  according  to  vow  or  wish)  Mass,  424, 

454,  &c.,  in  Ch.  XIV. ;  see  Mass. 
Votto  Santo,  491-2. 
Vows,  284,  287.  295,  304,  306,  309,  312-13,  318, 

320.  329,  339-40,  344-6,  349-50, 353,  511,  531. 
Vulcan  (god),  41. 
Vulgate  Bible,  or  Vulgate  Latin  Bible.  170-2, 

346,  409,  411-12,  416-17,  419,  425,  433  4,  600, 

617,  577. 

Wachter,  Rev.  Francis  Joseph,  419. 
Wadhams,  Edgar  P.,  669. 
Wafer,  458  9,  462,  471,  475,  482  ;  see  Host. 
Wagner,  Rev.  John  H.,  671. 
Wahrheitt-frennd  (German  paper),  619. 
Waldenses.  Waldensians,  381,  693-100,580,  628, 

644,  686.  705.  711. 
Waldo,  Peter.  393. 
Wales  and  Welsh,  291,  361,  625,    680-1;   see 

Britain.  &c. 

Walworth   Hon.  Reuben  H.,  676. 
Wallachia  (Turkey  in  Europe),  40,  689. 
Washing  feet,  5<  0. 

Washington  (D.  C.),  61,  301.  306,  321,  358,  645-6. 
AVashington  (Ind.),  331. 
Washington  Territory.  317,  320,  359 
Water,  449-51,  462,  468-9,  471 ;  see  Holy  Water. 
Waterbury  (ft.),  326-7,  603-4. 
Waterloo  (111.),  325. 
Wax.  459  —\V.  Tapers  and  Candles,  93,  362, 

463.  480-1,  564. 
Way  of  the  Cross,  Holy,  479. 
Weakness  of  the  R.  C.   System,  698-700  ;  see 

Strength. 

Webster's  (Noah)  Dictionary,  311,  495. 
Weed,  J.  Ambler,  669. 
Welsh ;  see  Wales. 
Wequiock  rWis.),297. 
Wesley  an.  196 ;  see  Methodist. 
West,  the  (Europe),  195.  285,  4734  ;  see  Pchism. 

—Empire  of  the  W.  (Rome  and  Europe),  38, 

46,  48  9, 116,  126  -The  W..  and  Western  (U. 

S.),  19,  496,  549,  621,  668,  680. 
Westchester  Co.  (N.  Y.),  314,  546. 
Westoott,  Rev.  Brooke  F.,  172,  411. 
Western ;   see   Africa,  Schism,  West,  &c. — W. 

Church  or  Churches,  206-6,   &c.;  see  Latin, 

Roman,  fcc. 

West  Hoboken  (N.  J.),  311-12,  334. 
West  Indies,  West  India  Islands,  109,  405,  689. 
Westminster  (Eng  ),  96,  99, 185, 188,  241,  681.— 

W.  Catechism,  408. 
Westmoreland  Co.  (Pa.),  289. 
Westphalia  (Pa.),  329. 


838 


GENERAL  INDEX. 


West  Point  (Towal,  327. 

West  Virginia,  307,  &  places  marked  "  (W. 

Va.)". 

Wheat  Flonr,  451. 
Wheaton,  Homer,  669. 
Wheeling  <.W.  Va.)  &  Diocese,  277-8,  306-7, 

3i>,  6(53.— VV.  Female  Academy,  307  (cut). 
Whelan,  Br>.  R.  V.,  278. 
Wliicher,  Benjamin  W.,  669. 
Whipping,  633,  648. 
White  (color),  233-61,  287. 291,  294-5,  300,  302, 

801,  314,  347,  362,  401,  453,  453-9,  46>,  464, 

473,  481-2,  530,  533;   see  Color,   &c,— W. 

Canons,  291 ;  see  ('remonstrants. 
White,  Calvin.  669-70. 

Ferdinand  E  ,  669-70. 

"       Rev.  Joseph  Blanco,  512-13. 

"       Rev.  Mr.,  659. 
Whitsnnday,-tide.  496;-week,  497. 
Wickliffe.   Kev.  John,  211,  215,  417,  705.— 

Wickliffltes.  167,  705. 

Wilberforce.  Win.  &  Henry  &  Robert  I.,  681. 
Wilkesbarre  (Pa  ),  675. 
William  III.  (king  of  England),  399,  712;  see 

Orange  (Prince  of). 
Williams,  Bp.  John  J.,  279.  558-9. 

"  Rev.  Roger,  633-9. 
Willis,  Nathaniel  P.,  77,  142. 
Wills,  553,  55.3,  &c. 

Wilmington  (Del.)  &  Diocese,  277-8,  307,664. 
Wilson,  Hon.  Henry  (U.  S.  Senator),  591. 

Rev.  J.  Leighton,  D.D..  3(54-5. 
Wimmer,  Rt.  Rev.  B.,  and  Rev.  L.,  239. 
Wimple,  300;  see  Habit. 
Windows.  Painted,  &c.,  543,  546-7,  &c.;  see 

Glass,  &c. 
Wine.  257,  273.  236,  422-3,  433,  435-6,  451, 465, 

467-8;  see  Cup,  Kucharist,  Mass,  &c. 
WinifrH  (=  Boniface,  apostle  Germany),  361. 
Wiunebago  Co.  (Wis.),  304. 
Winooski  (Vt.).  317. 
Winsted  (Ct ),  296-7. 
Winter,  4i)7. 

Wischei  ing.  Miss  Droste  de,  633. 
Wisconsin  (State),  296,  301,  31(i,  327,  331,  549, 

and  places  marked  "vWis.)". 
Wisdom  Apocrypha),  409. 
Wis-.man,  Cardinal  Nicholas,  56-9,  98-110, 

183,  285,  519,  542.  5T8,  631-2. 
Wiseman,  Rev.  W.  J.,  122. 
Witnesses,  3T6,  379-80,  599.  628.  B52,  659. 
Wittenberg  or  Witt.emberg  ^Germany),  135. 
Wolf.  Riw  Innocent,  289. 
Wolf  suckling  Romulus  &  Remus,  68. 
Wolsey,  Cardinal  Thomas,  334-5. 
Women.  5:)5.  585,  &c.;  see  Nuns,  &c. 
Wood,  Bp.  J.  F.,  278,  531. 


Woodstock  (Md.),  &  W.  College,  358. 

Woonsocket  (R.  L),  305. 

Worcester  (En,'.),  705. 

Worcester  (Mass.),  305.  358. 

Worcester.  Rev.  Samuel  M.,  D.D.,  558-61.      . 

Word  of  God,  and  The  Word,  229,  639,  &c.; 
see  Scriptures,  Incarnate  W.,  &c. 

World,  The ;  see  Statistics,  Clergy,  Missions, 
Power,  &c. 

Worms  (Gennanyt,  123, 1*6. 

Worms,  Eating  of,  340. 

Worship,  201,  394-5,  303,  404,  455,  459,  492, 
527, 541, 553. 593-600, 634-5,  629,  635-6,  641-2, 
650,  65i-4,  656.  677;  PC  -.  Prayor,  &c. 

Writing,  Cha.  X.  XXIV.  XXV,  &c.;  see  Edu- 
cation.—Written  Instrument,  Chs.  VII  & 
XXI,  552,  &c. 

Wiirtemberg  (Germany),  625. 

Wycliffe ;  soe  Wickliffe. 

Wylie,  Rev.  J.  A.,  LL.D.,  86-7,  143,  145-7, 
190,  194-6,  191,  614-15,  641-2. 

Xavier,  St.  Francis,  343,  3(15-6,  3f?9,  455.— 
Church  of  St.  F.  X.  (N.  Y  ),  353 ;  (Balti- 
more, Md  )  359.— College  of  St.  F.  X.  (N. 
Y.),  353;  of  St.  X.  (Cincinnati).  353.— St. 
X  's  Academy  (Latrobe,  Pa.),  289. 

Xavier,  Mother  M.,  316. 

Xavierian  Brothers,  323. 

Ximenes,  Cardinal  (or  Cardinil  Francisco 
Ximenez  de  Cisneros),  294.  38S-8,  527. 

Yale  College  (New  Haven,  Ct ),  406,  7(0. 

Year-Book;  see  American  Ecclesiastical  Y.- 
B.,  American  Y.-B.,  New  York  Observer 
Y.-B.,  Statistical  Y.-B.  of  the  Church. 

Yellow,  3*4,  503:  see  Color. 

Yonkers(tf.Y.),  314-16. 

York  (Eng  ),  44  ;  see  New  York. 

York.  &  York  Co.  (Pa.),  418. 

York,  Mary,  712. 

Young  Catholic's  Guide  (R.C.magazine),619. 

Young  Men's  Christian  Association,  N.  Y., 
658. 

Zabarclla,  Cardinal,  213. 

Zacharias  (father  of  John  the  Baptist),  500. 

Zacharias  (=•  Zechariah  in  O.  T.).  409. 

Zaoharias  or  Zachary,  St.  (pope),  158. 

Zama  (N.  Africa),  29. 

Zechariah  (=  Zacharias  in  O.  T.),  409. 

Zephaniah  (O.  T.),  409. 

Zephyrinus  St.  (pope),  155. 

Zinc,  479,  &c. 

4ion.  709-10. 

Zoan  (Egypt),  20. 

Zoeller,  Rev.  A.,  298. 

Zosimus  I.,  St.  (pope),  157. 

Zouaves,  143,  147-8. 

Zuloaga,  Gen.,  656. 


INDEX  TO  THE  APPENDIX. 

NOTE.— Consult  the  preceding  General  Index  frequently  for  further  information. 


Abbess,  744.— Abbeys,  Abbotsin  U.  S.,  767-9. 
Abduction,  793-4 ;  sen  336,  678  80. 
Absolution  granted.  795;  refused,  739,  753, 

776;  see  Sacraments. 
Academies,  718,  770;  see  Literary  instit. 
Acapulco  (Mexico\.  750. 
Acton,  Lord.  726  (English  noble). 
Administrator  (or  Admin.)  of  adioceae;  of 

Montreal,  753,  755,  757;  in  U.  S.,  765-6.— 


A.  apostolic,  766.— A.  of  a  vicariate,  766. 
Africa,  770  (coasts). 
A'-ruas,  Rev.  Manuel,  751. 
Aguil  ir.  Rev.  Francicco,  751 ;  Sefior— ,  749. 
Ahualulco  (Mexico),  749. 
Aix  (France),  716. 

Al.ibama  or  Ala  .  770-1.  786 ;  see  Mobile. 
Alac  qiifi.  Margaret  Mary,  744  note. 
Albanfs  hall,  St.,  (Oxford,  Eng.)  722. 


IIS'DEX  TO   THE  APPENDIX. 


839 


ATbany(N.  Y.)  diocese  and  bp.,  716,  765-6; 
penitentiary,  7H3. 

Alba  Reals  (—  Stuhlweissenburg,  Hungary). 
716. 

Albion  OT.  Y.\  779. 

Alex.iudc"-  VI[  (pope).  743. 

Alfonso  XII  (kin-,'  of  Spain),  740,  742. 

Algeria  or  Algiers  (country  in  Africa),  743. 

Allegheny  (iM.).  769;  diocese  and  bp.,  765-6. 

Allegiance  to  civil  government,  IM,  121-6; 
see  Suprema  y.  Civil  Authority,  &c. 

Allocutions,  7J2,  74,  737. 

Alinshonse-!,  7S7-93  (chaplains,  &c.). 

Altar,  7915  (prohibition);  see  Denunciation. 

Alton  (III.)  diocese  and  bp  ,  765,  780. 

Amadous,  (king  of  Spain).  740. 

Am-ri'M,-  an,  717,  726,  7J3;  see  British  A., 
Centnl  A.,  North  A.,  South  A.,  Spanish 
A. — Komanit-rn  in  A.,  74(5-97. — A.  and  For- 
eign Chr.  Union,  751.—  A.  B.iard  of  Com- 
missioners for  Foreign  Missions  or  A.  B. 
C.  F.  M.,  7)!),  751.— A  citizen.  750,  777.— 
A.  consul,  7.30. — A.  Cyclopedia  (Apple- 
tons'i,  771.— A.  f  reedmen.  77 1 . — A. man-of- 
war,  753— A.  pop.  in  New  Mexico,  767. — 
A.  Systrni  of  Public  Instruction,  described, 
771-3;  discussed,  774-87. — A.  TractSociety 
(N.  Y.),  7*3. 

Anathema,  733,  747,  790 :  Bee  Cursing. 

Ancient  Order  of  Hiberniansor  A.  O.  H.,  796. 

Angers  (France)  cathedral,  739  (misplaced). 

Anglican, -s,  728, 7-J1 ;  sue  Church  of  England. 

Antonelli,  Cardinal,  716,  7:7,  729. 

Antwerp  (Belgium),  726,  739. 

Apostles' declaration  790;  gee  Temperance. 

Appeal  from  abuse.  719,  7'i5  6,  750;  from  bp. 
to  Koine,  753,  751;  to  courts  and  Privy 
Council.  755-01 ;  to  emperor,  746-7 ;  to 
Royal  Tribunal  (Prussia),  7*3,  735-6. 

Appendix,  715-97;  contents,  714 ;  introd.  note, 
713. 

Appropriations,  748,  792;  see  Public. 

Aragon  (Spain),  743. 

Arlmes,  St.  1'eier,  743. 

Archambeault,  Kev.  U.,  761. 

Archbishop  or  Abp.,  717-18  (statistics),  728, 
73?,  74S,  747,  764-7 (in  U.  S.),  791 ;  see  Ken- 
rick,  Mcl'loskey,  &c. — Archbishopric  of 
Cologne.  734.— Archdioceses  in  U.  S., 764-7. 

Arizona  Ter,  vicar  apostolic,  &c..  765. 

Arkansas  (State),  766  ;  see  Little  Rock. 

Army  (chaplains,  &c  ).  787-90. 

Assassination,  748-9-50 — Assassins,  763. 

Assist  (Italy),  71U. 

Asylums,  Brit.  America  &  W.  I.,  718;  U.  S., 
764-5,  ~&\  770 ;  chaplains,  &c.,  737-90;  N. 
Y.  public  money,  792  note  ;  see  Foundling, 
Orphan,  <fec. 

Atchison  <Kan.),  7G9. 

At  Home  and  Abroad  fEng.  periodical),  715. 

Atlantic  avenue  (Brooklyn.  N.  Y.),  792. 

Austria.  715.  724.  728;  "convents,  &c.,  736; 
laws,  722,  737.  739. 

Authority;  see  Civil,  Conflicts,  Direct,  Ec- 
clesiastical, Indirect,  National,  Power, 
Spiritual,  Supremacy,  Temporal. 

Authors  heretical,  716;  see  Heresy,  &c. 

Baby-farming,  794. 

Bacon.  Lord  Francis,  717;  Rev.  L.  W.,  723. 

Baden  (Germany),  732,  737. 

Bagnacavallo  (Italy),  717. 

Balliol  college  (Oxford.  Eng.),  719. 

Baltes,  Bp.  P.  J.,  7i>5,  780. 

Baltimore  (Md.)  abp.  and  archdiocese,  7R5; 
Johns  Hopkins  University,  771;  mission 


to  blacks,  771 ;  Plenary  Council,  776,  780. 

Ban  (Jewish)  forbidden,  7^0;  (K.  C.)  used, 
7l>6;  see  Anathema,  Excommunication. 

Banishment,  734  ;  see  Expulsion. 

Baptism,  720,  731,  767.— Baptized  bound  to 
obey  R.  C.  church,  720,  777,  780. 

Baptists,  727,  7^8,  731.— Baptist  college,  749.  i 

Barcelona  (Spain),  740. 

Birrios,  President  R.,  743. 

Basel  or  Basle  (Switzerland),  730. 

Bavaria  (Germany),  732. 

Bayswater  (England),  771. 

Beatify,  Beatification,  743.744,  796. 

Beatty's  Station  (Pa  ),  769. 

Beauport  (Canada),  762. 

Beggar. -y,  730,  796;  pee  Mendicancy.  , 

Belgium,  726  note  (fraud),  734  (law),  739-40; 
religions,  769,  770. 

Bene  (Italy),  716. 

Benedict,  St.,  769  note.— B.  XIV  (pope).  720. 

Benedictines  or  O.  S.  B.,  716,  768-9 ;  see  285-9. 

Benediction  of  bishop,  763;  of  pope,  762. 

Benefices,  732,  734,  736. 

Benevento  (Italy).  717. 

Berlin  (Prussia,)  730. 

Bern  or  Berne  (Switz.)  &  nniv.,  737  note,  738. 

Beulwitz,  Baroness  von,  745. 

Beveridge,  Rev.  J.,  751. 

Bible,  Douay,  782;  English  or  King  James's, 
772-3-4,782;  Protestant,  717  note;  see 
Scriptures.— B.  burning,  749  ;  distribution 
&  knowledge,  751;  reading,  772-3-4,778, 
780-4,  789 ;  study  &  teaching,  751,  787. 

Birmingham  (Eng.),  722. 

Bishop  or  Bp.,  7I7-1S  (statistics),  724-6-8, 
732-4-5-6-7-8-9,  741-6-7.  752^3,  7<il,  764-9  (U. 
S.  statistics).  775-7,  779-SO.  790,  193;  see 
Appeal,  Coadjutor,  Inpartibus,  &c — B.  of 
Rome,  797;  see  Pope.— Old  Catholic  & 
Christian  C.  bishops,737note. — Bishoprics, 
738  note ;  see  Diocese. 

Bismarck.  Prince,  729;  portrait,  opp.  729. 

Blacks.  Education,  777  ;  Missions  to,  771. 

Blackwell's  Island  (X.  Y.)  penitentiary,  788. 

Blaine,  Hon.  James  G  .  786. 

Blanchard,  Kev.  K..  761. 

Blanco,  President  Guzman,  746. 

Bloodhound  of  Saragossa,  743. 

Board  of  Aldermen,  791  (N.  Y.) ;  of  Educa- 
tion, 778  (St.  Cloud),  779  (N.  Y.),  780  (Cin- 
cinnaii,  &c.).  787  (N.  Y.). 

Bois  d'Haine  (Belgium),  739. 

Boise.  Fort,  (Idaho)  788. 

Boisseau,  Mr.  A.,  760. 

Boniface  VIII  (pope).  718. 

Bonn  (Rhenish  Prussia),  736. 

Books  in  schools,  781 ;  prohibited,  &c.,  716-17 
note,  741,  752-3.  757;  see  Bible,  &c. 

Boston  (Mass.),750,  765-6  (abp.,  &c.),  769,  773. 

Bouriret,  Bp.  I.,  752-63. 

Braunsberg  (Prussia),  729. 

Brazil  (S.  A.),  724,  745,  746-7. 

Breslau  (Prussia),  728,  730.  736. 

Brief  of  pope.  733.  746,  747. 

British  ambassador,  745;  America,  717-18 
(statistics),  788 ;  flag,  758 ;  government,  724 ; 
subjects,  745 :  see  Great  Britain,  Ac. 

Brooklyn  (N.  Y.),  717,  765-6  (diocese  &  bp.), 
792  note. 

Brothers,  &c.,  767-71  (U.  S.  statistics);  of 
the  Sacred  Heart.  &c.,  744,  768,  770. 

Brotherhoods,  746-7  (Brazil). 

Brown,  Dame  Henriette.  756. 

Brownsville  (Tex..),  751 ;  ricar  anostollc^Ac.," 
765-6.  _ 


840 


INDEX  TO  THE  APPENDIX. 


Brussels  (Belgium),  739. 

Buffalo  (N.  Y.),769,  778;  bp.  &  diocese,  763, 
769,  771. 

Bull  or  pope,  738,  746,  747. 

Burial  iu  consecrated  ground  refused  or 
granted,  754,  75t>-7,  761 ;  of  Guibord  order- 
ed, 750-8 ;  register,  754,  756. 

Burlington  (Vt.)  bp.  &  diocese,  765. 

California  or  Cal.,  749,  770-1 ;  see  Grass  Val- 
ley, Monterey,  San  Francisco. 

Cam  bray  (France),  716. 

Cambria  Co.  (I'a.),  778. 

Cambridge  (Eng.),  745. 

Camoys,  (English)  Lord,  726. 

Canada,  Canadian,  720,  762,  769,  771 ;  Domin- 
ion of,  752-64,  770 ;  Lower,  756,  757,  760 ; 
Superior  Council,  756 ;  *ee  Institute,  <fcc. 

Candidates  for  church-offices,  728;  for  polit- 
ical offices,  730,  752,  78<>;  see  Voting. 

Canon  law,  Canons,  724, 734,  736-7-8, 740,  757, 
794 ;  see  Chapter,  Uucan^nical,  &c. 

Canonization,  7-i3,  796. 

Capi-1,  M»K  signor,  724,  725, 744-5. 

Cardinals,  71o-l7,  743 ;  see  Cullen,  &c. 

Carlist  (=  of  Carlos  or  Charlet)  rebellion,  740. 

Castel  Gandolfo  (Italy),  715;  Bee  68. 

Catechism,  776,  7<8,  ttii  (catechising). 

Cathedral;  Bee  Dublin,  Montreal,  Patrick's 
(St.) — C.  chapter,  736;  see  Chapter. 

Catholic  (-=  Roman  Catholic),  731,  &c.;  see 
Old  C.,  Chrirtiau  C.,  Greek  C.,  Hierarchy, 
His  C.  Majesty,  Roman  C.— C.  Directory  ; 
see  Sadliers'  C.  D.— C.  Dep't  of  Ministry 
of  Worship,  7:$.— C.  Family  Almanac,  717, 
767.-C.  Protectory  (N.  Y.),  788.— C.  Pub- 
lic School  (London,  Eng.),  745. — C.  Review 
(R.  C.  newspaper,  N.  Y.  and  Brooklyn), 
715.— C.  Society,  748  —C.  Telegraph  (Cin- 
cinnati), 777.— C.  University  College  (Lon- 
don, Eng.),  744-5;  univ.  in  Ireland,  722. — C. 
Wor.d  (M.  Y.),  729, 769-70, 771,  773-4, 7o7-8. 

Cemetery  exempt  from  taxes,  792-^8;  lit. 
Royal  (Bug.  Prot.,  Montreal),  751^0;  K. 
C.,  754-61  (Montreal) ;  Consecration  of, 
754-6,'<61;  Desecratiou,709-60;  Uoliness,759. 

Censorship  of  consciences,  753  (see  Con- 
science) ;  of  lectures,  742 ;  of  press,  716. 

Central  America,  748. 

Chalice,  763. 

Chapels,  Prot.,  742,  762;  R.  C.,  717-18,764-7. 

Chaplains,  Chaplaincies,  728,  745,  787-s<0. 

Chapt.  r  (at  cathedral,  &c.),  736,  746,  752. 

Charity  ;  see  Brothers,  Sisters  of  C. — Chari- 
table institutions,  752,  787-90,  792. 

Charles,  Oblatesof  St.,719,7>>8,  771  (college). 

Charleston  (S.  C.),  77'1 ;  diocese  &  bp.,  765. 

Chelsea  (jlass.),  7it4, 

Chicago,  (lil.),  769,  770,  771,  779 ;  diocese  & 
bp.,  7U5-6. 

Chichester  (Eng.),  archdeacon  of,  719. 

Children's  Aid  boc'y  (N.  Y.),  779;  education 
(It.C.),  777, 7 18, 7'cU ;  Bee  Parish  schools,  <fcc. 

Chili  (S.  A.),  74/,  751. 

Chiniquy,  Itev.  C.,  762-4;  portrait,  opp.  764. 

Christ  s  wounds,  739;  Bee  Jesus  Christ,  !>a- 
cred  Heart. — C  hr'n  Brothers,  768. — C.  Cath- 
olic b|i.,  7  37  note ;  church,  738.— C.  Charity, 
fcistere  of,  768-9. — C.  freedom  &  fellow- 
ship, 177,  797.— Christians  &  Christianity, 
751,  784,  tbi'-S,  7!)5.— Chr'n  World  (N.  Y. 
monthly),  715,  717.  718,  740-1,  7'80. 

Chnrcli  &  Sute.  726-3S,  740-3,  746,  747,  751, 
778.  782,  7>4,  785-6.— The  Church,  718-X6, 
797;  see  Appeal,  Discipline,  Established, 
Heretics,  bpaiiish,  Supremacy. — C.  of  Eng- 


land, 719,  745;  eee  Anglican. — C.  of  Jesna 
in    Mexico,    750-1.— Church-cuurts,    734; 


schools,  772,  792  (see  Parish  schools);  ser- 
vices, vulgar  tongue  in,  737;  wardens.  754, 
756.— Churches,  717-18  (Brit,  statistics), 
736-7,  739,  740,  744,  746,  764-9  (R.  C.  in  U. 
S.),  781,  792,  796;  Bee  Benefice,  Cong'], 
Indian,  Presbyterian,  ProtesiaiH.R.C..  &c. 

Cincinnati  (O.)  archd.  and  abp.,  765;  Board 
of  Education,  78J ;  Con?_''n  of  Notre  Dame, 
770;  Gazette, 789;  Repub.  Convention,  786. 

Ciatercium  or  Citeuux  (France),  769. 

Civil  authority  or  government  supreme, 
718-19.  721,  7*8-38,  7-i8-9,  746,  747,  7i/J;  lib- 
erty  opposed  by  Vaticanism,  720.  "i52;  loy- 
alty (see  Allegiance),  720;  marriage,  725, 
738  (see  Marriage);  riirhts,  731;  see  Con- 
flicts, Eccles.,  Exemptions,  Immunities. 

Civilization  against  Vaticanism,  720. 

Civita  Vecchia  (Italy),  715. 

Clergy, -men,  717-18,  (Crit.  statistics),  729-37 
(Prussia),  744  (converts),  752  (Alex,  laws), 
754,  779-60  (politics),  78  -90  (access  t->  pris- 
oners, &e.),  796  ;  see  Priests,  Suits,  &c. 

Clerics  (=  cl.-rgytnen),  7i'3. 

Cleveland  (U.)  diocese  and  bp.,  765,  771.  778, 
780. 

Coadjutor-bishops,     766.— Coadjutors,    771. 

Code  .Napoleon,  7.J5. 

Colleges  in  Brit.  America,  718;  in  U.  S.,  764, 
767-71,  7V2-3;  Bee  Catholic,  Charles,  Mary, 
Liteia;y  Inst.,  University,  Yale,  <Ssc. 

Collins,  Charles,  792. 

Cologne  (itnenisii  Prussia),  728  (abp.),  734 
(see),  736. 

Colombia  (S.  A.),  748. 

Colombiere,  La,  744. 

Colorado  vie.  apost.,  &c.,  7G5,  770-1  (Jesuits). 

Colored  women,  709 ;  see  Blacks,  Freeunien. 

Columbia,  District  of,  (or  D.  C.)  770. 

Columbus  (O.)  diocese  and  bp.,  765. 

Commons,  House  of,  746  (Brit.).  762  (Quebec). 

Communion  refused,  7u4;  see  Absolution,  &c. 

Communities  (U.  C.),  752;  see  Religious. 

Companionship  in  schools,  762. 

Company  of  Jesus,  7*9-30;  see  Jesuits. 

Compulsory  civil  marriage,  738;  euucution, 
732,  738-9,  781. 

Conception,  Immaculate,  736,744;  see  Mary. 

Concordat,  734,  7'36,  739,  740-2. 

Confessions,  703.— Confessional,  763, 795,  796. 

Confiscation  of  eccles.  property,  726.  740, 752. 
792. 

Conflicts  with  Vaticanism,  720,  721,  724, 
726-38,  739,  745-6-7,  748-64,  771-97. 

Congregation  of  the  Alost,  Holy  Redeemer, 
717  (see  818,  768-9) ;  of  the  Oratory,  7*2 ; 
see  Congregations  (Religious). 

Congregational  church,  749,  781  (Ct.  conf. 
of  churches). — C.  Quarterly  (Boston),  7i5. 

Cougregatiouulist  (Boston  newspaper),  78i). 

Congregations  of  Cardinals,  710;  see  Index, 
Propaganda,  Sacred  Kite.-.— Religious,  717, 
722,729-30,736-7,  738,  7'4l  (Sacred  Heart), 
767-71  (U.  S.  statistics),  775,  75)6 ;  see  Con- 
gregation. 

Congress,  Mexican,  751-2;  Old  Catholic,  736; 
U.  S.,  7K5-C,  787,  792-3. 

Connecticut  or  Conn,  or  Ct.,  750,  779  (II.  of 
R.),  781  (Gen.  Couf .),  764 ;  see  Hartford.  i 

Conscience,  722,  736,  737,  777,  7S2-3,  767-90, 
795-6 ;  see  Private  Judgment.— Control  of, 


INDEX  TO   THE  APPENDIX. 


841 


724,  753,    789-00,   795-6.— Corporate.    &c., 

7aS-90.— Liberty  of,  722,  738,  787-90. 

Consecration  of  bishops  U.  S.,  764-0  (dates). 

Constance,  Council  of,  7^3. 

Constitution  of  Ala.,  792;  of  A.  O.  H  ,  796; 

of  Ark.,  793;  of  Belgium,  739;  of  Ct.,  77!) 

(prgaowd  Hiuend't) ;  of  Germany,  728,  729 ; 

of  Kan.,  792;  of  Mass  ,  781;  of  Minn.,  79.!: 

of  Mo  ,  784-5  (ameud't),  792;  of  N.  J  ,  779-80 

(ameud'ts);  of  N.  Y.,  787-8;  of  Ohio,  779 

(proposed),  780;  of  Prussia,  72S-9;  of  Spain, 

740-2 ;  of  Switzerland,  738-9 ;  of  Trappists, 

769;  of  the  U.  S.,  proposed  amend'ts,  783-6 

(schools),  792-3  (church-property  ?). 

Contemporary  Review  (English),  720. 
Conventions,  Political,  784,  7a6-7. 

Convents,  73fi  note,  733,  739,  740,  744,  764-6 
(U.  S.),  769  notes,  79i  note,  793,  790,  .fee. 

Converts  to  Protestantism,  727,  731,  749-51, 
702.  763,  764,  795 ;  to  Romanism,  744-5.  795. 

Corning  (.V.  Y.),  779. 

Corporal  punishment  forbidden,  735,  738. 

Corporations,  Religious,  7^6  (organizations 
of  religious),  731  (churches  with  corporate 
right s), 792-3  (churches,  &c.,  with  corporate 
rights). 

Council,  Cong'n  of  the,  716.— General,  723, 
725-6;  see  Baltimore,  Constance,  Trent, 
Vatican.— C.  of  state,  738;. see  Federal, 
Privy. 

Coursol,  Judge,  7CO. 

Courcof  Queen's Bench, 745  (Ireland),  755-6-7 
(Can  ) ;  of  Revision  or  Keview,  7*3-6-7 
(Can..).— Superior  C,, Can. ,  754-5,  757,  759, 
762;  Cincinnati.  780.— Supreme  C.,  Can  , 
762;  Mox.,753;  N"ew  Brunswick,  704 ;  N  H., 
791;N.Y.,79I;  O.,780.— Supremacy  of  civil 
or  municipal,  756, 75T,  761;  see  Tribunal,  Va- 
tican.— Court  si.  (Brooklyn,  N.  Y.),  792. 

Coviugton  (Ky  )  diocese  and  bp.,  765,  767. 

Creed,  Liberty  of,  7o8;  8"6  Religious  liberty. 

Crime,  727  (at  Rome),  730,  772, 588-90  (liberty 
of  conscience),  7WJ-4. 

Crucilix,  702. 

C.SS.R.,717;  see  Redemptorists,  318,  768-9. 

Culleu,  Cardinal,  716,  7-*5,  796. 

Culm  (Prussia),  Dp.  of,  728,  737. 

Cup,  Old  Catholics  would  restore  the,  737. 

Cura  or  Cure  or  Curate  (=  paribh-priest), 
733,  749,  7:>0,  754-6-6-7-8,  761. 

Curialism,  7 18. 

Cursing  a  grave,  759-30;  person,  763;  see 
Anathema. 

Dakota  Territory,  769. 

Damages  in  suits  at  law,  745,  761-2. 

Death  from  excommunication,  793  ;  penalty 
abolish  d,  733;  see  Register. 

Decalogue  (Protestant  version)  rejected,  774. 

Deceptions,  72(5. 

Decision  of  association's  tribunal,  756-7. 

Decree,  Civil,  740,748, 151 ;  se_j  Law. — Eccles., 
75.J,  755,  Voi' ;  see  Trent,  Vatican,  &c. 

Defamation,  730,  701 ;  see  Appeal,  Libel. 

Demucrats,-ic.  7T9,  784,  736-7. 

Denominational  chaplaincies,  787-90;  dis- 
loyalty, 790;  schools,  772,  779;  see  Secta- 
rian. 

Denunciation  by  priest,  761-2;  from  altar, 
739,  745,  791 ;  from  pulpit,  761 ;  fee  Cursing. 

Deposing  bishops,  730,  737 ;  clergymen,  729, 
734-6 ;  Kings,  723  (power). 

Derouin,  M.— ,  701. 

DessaulU'S,  lion.  L.  A.,  753. 

J)esservantn,  734. 

Detroit  (Mich.)  779;  diocese  &  bp.,  765,  767. 


Deventer  (Holland),  Bp.  of,  737. 

Diaz,  Gen.  and  President,  752. 

Diet  of  Get  many,  728-29-30 ;  of  Prussia,  729. 

Diocese,  73i  (Ger.),  7:38  (Swiss),  747,  704-7 
(U.  S.),  7%;  see  Administrator.  Bishop. 

Direct  authority  or  power,  721,  723,  7'24. 

Discipline  of  church,  721  (subject  to  pope); 
limited  in  Prussia,  729,  7.0,  732,  734-6.— 
Disciplinary  decrees,  Council  of  Trent,  725. 

Discourses  unlawful,  740,  749;  see  Seruums. 

Disraeli,  Benj'n  (British  premier),  745. 

Divorces,  731,  794 ;  see  Marriages. 

Doctrine  in  court,  736,  738;  pernicious,  753. 

DOllinger,  Dr.  J.  J.  I.,  736;  see  574. 

Dominicans,  7i5,  751,  7<!S-9  (U.  S.  statistics). 

Dominion  of  Canada,  7">2-61 ;  see  Canada. 

Dorner,  J.  A  ,  D.D.,  Prof.  univ.  of  Berlin,  719. 

Douay  Hiblo,  7ri2. 

Dougall,  John,  7.V2;  and  Son,  752. 

Doutre,  G.,  753,  761 ;  Joseph,  7oo,  758-60. 

Doyle,  Bp.  James  W.,  7'ii>-6. 

Dublin  (Ireland)  cathedral,  796;  T?eview,  745. 

Dubuque  (Iowa),  765  (diocese  &  bp.),  709-70. 

Dungeon  (?)  of  pope.  7-6. 

Duties  taught  in  school,  781 ;  see  Morality. 

East  Friesland  (Prussia),  731. 
"    Indies,  770. 
"    Sr.  Louis  (111.),  778. 

Ebensburg  (Pa.),  778. 

Ecclesiastical  aflairs.  Minister  of,  730,  732, 
7*3 ;  Royal  Tribunal  for,  7:33.— E.  authority, 
7)5,  755,  761,  790  (conflict).— E.  burial,  751- 
<>0,  706;  see  Burial.— E.  chapter,  740;  see 
Chapter— E  domination  or  tyranny,  739, 
747,  795;  see  Discipline,  Exemptions,  Im- 
munities.— E.  edict  prohibited.  74b. — E. 
institutions  in  U.  S.,  764-5.— E.  laws.  728- 
36,  737, 745, 7o5, 757,  700  — E.  penalties,  757 ; 
see  Appeal.— E.  property,  726, 740, 747,  751, 
790-3.— E.  students,  7t8,  769  note.  — E.  wea- 
pons in  politics,  702;  see  Elections,  &c. — 
Ecclesiastics  must  obey  civil  law,  795; 
Prussian  training.  732;  work  in  secret, 
796.— See  Civil,  Theological,  &c. 

Ecuador  (S.  A.),  747-8. 

Edinburgh  (Scotland),  745. 

Editors,  Heretical,  &c.,  716;  R.  C.,  745. 

Education,  726,  728,  732,  7:38,  746,  747,  781;-4 
(state's  relations) ;  see  Boards  of  E.,  Chil- 
dren,    Compulsory,    Instruction,   Public, 
Schools.— Educational   institutions,    744, 
752,  792;  see  Literary,  Parish,  &c. 
Eighty-first  and  82d  streets  (N.  Y.),  791-2. 
Elberfeid  (Prussia),  731. 

Election  of  bishops  and  pastors  by  people, 
726,  736 ;  see  Voting. 

Eleemosynary  inst'ns,  .788 :  see  Charitable. 

Sliot  school  (Boston)  difficulty,  773. 

Slmira  (N.  Y.),  779. 

Smmettsburg  (Md.),  716. 
Emperor  Napoleon  I,  723,  735 ;  III,  743 ;  of 
Austria  (Francis  Joseph  I),  736;  of  Brazil 
(Pedro  II).  740-7;  William  of  Germany, 
720,  728,  7^9. 

Encyclicals,  721,  722,  737,  739,  746. 
Endowments,  732,  746. 


periodicals,  7t5,  130;  see  Bible,  Church, 
London,  Manning,  &c. 
ntrancc-fee  to  church,  791. 
piscopalians,  726,  727 ;  see  Anglican.Churcb. 
of  England,  Prot  E.;  Methodist  E. 
Erie  (Pa.)  diocese  &  bp.,705,  707. 


842 


INDEX  TO   THE  APPENDIX. 


Ermeland  (Prussia),  Bp.  of,  728-9-30,  737. 

Established  church,  750;  see  Church. 

Eton  (England)  school,  745. 

Europe, -can,  721,  722,  723,  729,  788.— Roman- 
ism in  E.,  726-46. 

Evangelical  Alliance,  719 ;  church  In  Prussia, 
723-36 ;  churches  in  Mexico,  750-1 . 

Examination  for  Prussian  clergy,  732-3. 

Ex  cathedra,  7-il,  722,  704. 

Exclusion  from  church,  &c.,  730-1 ;  of  other 
religions,  74\>-3;  see  Excommunication, 
Expulsion,  &c. 

Excommunicate,  Desecration  by  burying  an, 
759.— Excommunication,  7l6,  729,  73),  7:!S, 
739,  746,  753,  757,  761,  795,  796;  major,  730, 
737,  747,  751-2;  tee  Anathema. 

Execution  of  rioters,  &c.,  748,  750. 

Exemptions  from  taxation,  773,  777,  791-3; 
of  clergy,  732,  747;  see  Immunities,  Taxes. 

Exequatur  (an  official  recognition),  719. 

Exiles,  737  note,  738;  see  Banishment,  Ex- 
pulsion. 

Expostulation,  Gladstone's,  721-2.725-6,737. 

Expulsion  f  iom  country,  729-30, 747.  748,  750, 
752;  from  a  society,  746-7;  see  Exiles. 


Gallican,  Supremacy,  Vatican  decrees,  &c. 
Falk,  Dr.,  730,  737 :  laws,  721,  728,  730-7. 
Fanning,  Robert  C.  and  Mrs.,  794. 
Father  Matthew  Temperance  Society,  796. 
Favoritism  for  R.  C.  church,  791-2  note. 
Fealty  or  Fidelity,  Oath  of,  733,  733. 
Feast-days,  Public.  752;  see  Festivals. 
Federal  council,  Ger.,  728,  730 ;  Switz.,  739. 
Fees  for  burial,  754,  758,  760;  for  expurga- 

gatiou,    &c.,  716;  for  prohibited  books, 

717;  Surpl.ce,  731. 
Feimns  and  Feniaiiism,  795,  796. 


Feudal  power,  735;  tenure  ended  Can.,  756. 

Fiftieth  &  51st  streets,  N.  Y.,  731 ;  61st  <fc 
5>d  sis.  N.  Y.,  791-2.— Fifth  avenue,  791-2. 

Fines,  795;  of  Fa!k  laws,  731-5-6-7. 

Fitzpatrick,  Bp.  John  B.,  773-4. 

Five  Points  House  of  Industry  (N.  Y.),  787-8. 

Flores,  Seiior,  748. 

Force,  Use  of,  723,  795. 

Fort  Boise1  (Idaho  Ter.),  783. 
"    Toiten  (Dakota  Ter  ),  769. 
"    Wayne  fand.)  diocese  &  bp.,  765. 

Fortnightly  Review  (English),  730. 

Foundling  asylum  or  hospital,  794. 

Fourth  and  Fifth  avenues,  N.  Y.,  791-2. 

France,  723,  729,  734,  73li,  739,  743-4.  756,  757, 
709- 70;  see  Paris. — French  Canadian,  752- 
3-4-S-9,  702-3-4;  cardinals,  715,  717;  Cath- 
olics, 703  ;  children,  777  ;  clergy,  729  ; 
Guiana,  7rO;  kuig,  762;  law.  734;  public 
library,  &c.,  752 ;  sees.  724 ;  see  Galilean. 

Franciscis,  Hev.  Don  Pasquale  de,  724. 

Frankfort  (Germany),  7^8,  729. 

Free  church  of  Italy  (see  6^6),  727;  schools, 
709-70,  772,  780,  785;  see  Puolic  schools. 

Freedmen,  American,  771. 

Freedom  of  clergy,  731;  of  opinion  &  wor- 
ship, 7:58,  741,  743,  782,  784-<i,  787-90.— Vat- 
icuiiieim  against,  7aO,  756;  see  Liberty, 
Private  judgment. 

Freemasons,  744,  746-7,  743,  761,  796. 

French ;  HOC  France. 

Jfreyburg,    Freiburg,    &c.  (Swiss  diocese), 


733.— Abp.  of,  775  (Baden,  Germany). 

Friars,  727,  751,  752;  see  Orders. 

Friesland,  East,  (Prussia)  731. 

Fulda  (Prussia),  728,  737. 

F.inds  for  schools,  771,  777,  784 ;  Bee  Public, 

Gall,  St.,  738  (Swiss  diocese),  771  (school). 

Gallican  church  liberties,  725,  736,  756,  759; 
faith,  or  Gallicanism,  721,  725-6.— Galileo- 
Ul tramontane  faith,  726. 

Galveston  (Tex.)  diocese  and  bp.,  765-6. 

Galway  (Ireland),  746. 

Gaston  Co.  (N.  C  )  convent,  769. 

Gately,  Mary,  793. 

Gcghan  law.  779,  783-9. 

Geneva  (Mviss  city  and  canton),  738. 

Georgia  or  Ga.,  709 ;  see  Savannah. 

Germany,  720-1.-3-4,  723-38,  707,  769. —Ger- 
man empire  &  emperor,  728 ;  law,  728^9-30, 
737;  literature,  733;  mission  (Jesuit  in  U. 
S.),  770-1 ;  school-pystem,  748,  772. 

Gethsemane  (Ky.),  709. 

Ghent  (Belgium),  715,  726. 

Gilman,  Prof,  and  Pres.  D.  C.,  771-3. 

Gilm..ur,  Bp.  Richard,  765,  778,  780. 

Gismondi,  feignora,  715. 

Gladstone,  Kt.  Hon.  VVm.  E.,  720-6,  727-8; 
portrait,  opp.  72'.). — G.  Controversy,  720-6, 
714;  ministry,  720,  746. 

Glen's  Falls,  (X.  Y.).  770. 

Gnesenand_Posen  (Prussia),  Abp.  of,  716,  728. 

God,  Opinions  of,  &c.,  7t>l ;  lord  of  con- 
scien  -e, 788-90 ;  source  of  authority,  718. 

Gonzales  de  Oliveira,  Bp.,  746. 

'Jonzalez,  President  (ol  San  Salvador),  743. 

Gordon,  George,  745. 

GOttingen  (Prussia),  729. 

Government  of  church  subject  to  the  pope, 
721 :  see  Authority,  British,  State. 

Governor  or  G.  General  of  the  Dominion  of 
Canada,  758,  764;  or  Chief  of  a  province 
(Prussia),  732,  733 ;  of  diocese  (Brazil),  747. 

Gran  (Hungary),  7i6. 

Granada,  New,  743. 

Gr.mt  (Pres.)  on  schools,  785-6;  on  taxing 
eccles.  property,  792-3. 

Grass  Valley  <Cal.)  diocese  &  bp.,  765. 

Gray  Nuns  (from  Ottawa),  708-9,  779  (law)  ; 
(of  Montreal)  708-9,  794  (baby-farming). 

Great  Britain  and  Ireland,  717-18  (statistics), 
723,  744-16 :  see  British,  England,  &c. 

Oreek  Catholics,  743 ;  church,  743. 

Greeley,  lion.  Horace,  753. 

Green  Bay  (Wis.)  diocese  and  bp.,  763. 

Gregory  XVI  (pope),  717. 

Gregory's  church  at  Rome.  St.,  719. 

Guadalajara  or  Guadalaxara  (Mex.),  749-50. 

Guardianship  by  civil  law,  728, 730, 732, 735-6 ; 
of  poor,  prisoners,  &c.,  787-90;  of  rights 
and  safety,  781,  79:3-6. 

Guatemala  (Central  America),'. 748. 

Guiana  (S.  A.),  French,  770. 

Guibprd  case,  752-61.— Joseph,  754,  796 ;  por- 
trait,opp. 754.— Madame  Henriet  te,  754-6-8. 

Gymnasium  (German),  729,  732,  733. 

Hauford,  Killing  of  Francis,  779. 

Harrisburg  (1'a.)  diocese  &  bp.,  765. 

Hartford  (Ct.),  751 ;  diocese  &  bp.,  765-6-7. 

Harvard  university  (Mass.),  President  of,  771. 

Hawkins,  Dexter  A.,  792. 

Heart,  744;  see  Sacred,  &c. 

Hebrew  Christians,  74'i;  see  Jews. 

Herald,  N.  Y.  Daily.  780. 

Heresy,  796. — Heretical  books,  716-17  (see 
Index);  marriages,  725;  pope,  725;  teach- 
ing, 718.— Heretics  to  obey  the  church,  720, 


INDEX  TO  THE  APPE1STDIX. 


843 


777 ;  to  be  converted,  778 ;  see  Persecution. 

Hernandez,  Prudencio,  751. 

Hierarchy,-ies,  726,  745,  793-4,  798. 

Hildesheim  (i  russia),  Bp.  of,  728. 

Kingston,  Hon.  Wm.  II.,  (M.D.,  D.C.L.,  &c  ; 
miyor  of  Montreal)  759-60. 

History,  Examination  in,  733.— Vaticanism 
breaks  with.  720,  723. 

HobokenOT.  J.),  769. 

Holland  (Europe),  737. 

Holy  Father,  His  Holiness  (—  Pope),  717, 745 ; 
see  Pope,  Relk'ious  orders.— II.  office  (=- 
Inquisition),  753. — IT.  Scriptures,  737;  see 
Bible.— II.  Ke'i  (=-  pope),  721,  747,  75a 

Honduras,  7/8,  748. 

Honorius  I  (pope),  722,  725. 

Hospitals,  718,  769,  787-90  (Chaplains,  &c.); 
see  Asylums,  Foundling. 

Host  carried  to  sick,  &c.,  727. 

House  of  Representatives,  U.  S.,  728,  785; 
Ct.,  779.— II.  of  G.  Shepherd,  793;  see  703- 
70.— IIou*es  of  worship  untaxed,  791-3. 

Hungiry  (Europe),  716. 

Hutchinson,  Hev.  M  N.,  750. 

Hyacinthe,  Father,  736,  738. 

Hymns,  Binding  forbidden,  774. 

Idaho  Ter.,  788;  vicar  apost,  &c.,  765-7. 

Iglesias,  Chief  Justice.  752. 

Illinois  or  111.,  763,  769,  770;  see  Alton, 
Chicago. 

Immaculate  conception,  736,  744;  see  Mary. 

Immunities  of  clergy,  732,  747,  793;  see  Ex- 
emption, Suit. 

Imprisonment  and  liberty  of  conscience, 
788-90 ;  of  bishops  and  clergy,  736, 737, 745, 
747,  795;  of  Indians,  7(12;  unlawful,  735, 
793;  see  Penitentiary,  &c. 

Incumbents,  732,  734;  see  Cure,  Parish 
priests,  rastore,  &c. 

Independence,  79!>;  of  chnrrh,  719,  721,  728. 

Indi-x, Congregation  of  tiie,  7i6. 739,753.757. — 
Index  Exp'iryatoriw,  &c.,  716;  Prohibito- 
rius,  &c.,  716.  753. 

Indiana  or  Ind  ,  709,  770 ;  see  Fort  Wayne, 
Vincennes,  &c. 

Indians  (Iroqnois)  and  church.  762;  of  Rocky 
rats.,  770-1.—  Indian  Territory,  766. 

Indie* ;  see  East  1.,  West  I. 

Indirect  authority  or  power,  719,  721,  723-4, 
755  (of  state):  see  Civil,  Kccles'l,  &c. 

Indu'genccs,  Old  Catholic  view  of,  737. 

Industrial  >-chools,  770,  772  •  see  Asylums. 

Inexactness  of  statistics,  767,  769. 

Infallibility  of  the  church.  72') :  of  the  pope, 
718-26,  729.  783-90. -Infallibilists,  718.— 
Anti-infallibili-'ts,  738. 

Infants;  see  Baby-farming,  Children. — In- 
fant school,  771. 

Infidels  and  schools,  781-4. 

Innocent  111  (pope).  7iJ. 

In  partibus  i  JiUelium,  or  In  partibus,  716, 
717,  738,  766. 

Inquisition,  Koman.  745,  753  (Holy  Office), 
757;  Spanish,  739,  743. 

Installation  of  clergy,  732-4. 

Institute,  The  Canadian,  or  L'lwtitut  Cana- 
dien,  752-61,  7(.»6;  Pres.,  756;  Sup't,  760; 
Vice-Pros.,  754 ;  Year-Book,  753. 

Institutions,  Public,  &c.,  787-90  (chnplain- 
cirs,  &c  ) ;  R.  C  .  791-2,  79  J-4  ;  see  Chari- 
table. Eccles  , Educational, Li t'y.Rcligious. 

Instruction,  Mmisterof  public, 730. 744;  Reg- 
ulation of  public,  74S;  BOO  American,  Edu- 
cation. Public,  *uperinten  ent. 

Insurrection,  Religious,  747,  748. 


Interdict,  745,  747,  763  (made  void). 

Interrogation  point,  704-5,  767-8.  771. 

Intimidation,  739, 746, 75);  see  Mob-»,  Voting. 

Intolerance,  740-3,  748,  753 ;  see  Toleration. 

Iowa,  769,  770;  seeDubuque. 

Ipso facto,  719,  725. 

Ireland,  717-18  (statistics),  722,  723,  744-6.— 

Irish,  743,  770,  777,  788.  79J-  bishops,  724, 

726  ;  Canadian,  756 ;  school  system,  772 ; 

university  hill,  746. 
Iroquois  Indians,  702. 
Isabella,  ex-queen  of  Spain,  740,  742. 
Italy,  Italian,  715, 722, 725, 726-8, 737, 740,  743, 

748.— It.  cardinals,  715,  717. 
Jails,  Chaplains.  &c.,  in,  787-90. 
Jalisco  (Mcx.),  750. 
Janseuist,  731.  737. 
Jersey  City  (N.  J.),  779,  793. 
Jesuits  (=-  Co.  of  Jesus,  Society  of  J.),  715, 

725.  726,  729-30,  738,  744,  747,  7-irf,  752,  708 

&  77J-1  (U.  S.),  780. 
Jesus  Christ,  719.  739,  774,  780,  797;  see  Sa. 

cred  Heart,  and  766-71.— Church  of  Jesus, 

750-1.  —Company  (or  Society)  of  Jesus,  729- 

30,770-1;  see  Jesuit s. 
Jew,  ish,  730,  777,781-2,  792;  f»>e  Hebrew. 
Johns  Hopkins  university  (Baltimore),  771. 
Joseph;  see  St.  Joseph. 
Juarez,  President,  718. 
Judge,  743;  see  Conscience,  Court,  Tribunal. 
Judgment  in  writing,  731 ;  see  Private  J. 
Justice,  Chief,  752  (Mexico),  762  (Canada). 
Kalamazoo  (Mich.),  795. 
Kamouraska  (Canada),  762. 
Kanezewitsch,  Abp.,  743. 
Kankakee  Co.  (111.),  7<>3. 
Kansas  (or  Kan.),  705-6  (vlcarlate  apostolic, 

&c.),  769  (Benedictines),  771  (Jesuits). 
Kelly,  Hon.  John,  792. 
Keni-ick,  Abp.  F.  P.,  725;  Abp.  P.  R.,  723, 

765-6. 

Kensington  (Eng.),  745. 
Kentucky  or  Ky.,  709,  786;  see  Covington, 

Louisville,  &c. 
Keogh,  Justice.  745-6. 
Kildare  (Ireland),  Bp.  of,  725. 
King,  715.  723,  740.— King's  sword    under 

spiritual,    718;    see   Civil.  Deposing.— K. 

James's  version  of  Bible,  782 ;  poe  Bible. 
King's  Co.  (N.  Y.)peniteutiury,  788. 
Lachat,  Bp.  Eugene,  7#5. 
La  Cote  dex  Ntiges  (Canada) ;  cemetery,  754 ; 

village,  760. 

LaCrosse  (Wis  )  diocece  &  bp.,  765.  7«i7. 
Ladies  of  the  Sacred  Heart,  &c.,  744, 708, 770. 
La  Fabnque  de  Montreal,  754. 
Laity ;  see  Layman. 
Lamy,  Bp.  and  Abp.  J.  B.,  765-7. 
Langevin,  Hon.  II.  L  ,  762. 
Lanfjuet,  Bp.  J.  J.,  744. 
Larugue,  Bp.  J.  J.,  752. 
La  Salette  (France),  744. 
Lateau,  Louise..  739-40. 
Lateral!  council  (4th),  722;  palace,  715. 
Lauenburg  fPrussia),  728. 
Lavadie,  John  de,  743. 
Lavington  'Eng.),  719. 
Law,  729,  7?>4,  739;  see  Canon,  Civil,  Decree, 

Eccles.,  Falk,  Geghan,  German,  Gray  nuns, 

Guardianship,  Mexican,  Immunities. 
Lawrence  (Mass.),  769.— Judge  A.  R.,  792.— 

St.  L.'s  church  (N.  Y.),  780. 


844 


INDEX  TO  THE  APPENDIX. 


Ledochowski,  Cardinal,  716,  73f>. 

Legislature  of  Mich.,  795;  of  N.  Y.,  7°8;  of 
Ohio,  783.— L.'s  p  >wcr  to  tax.  702.—  Le"is- 
lative  ch  iplains,  &c.,  787  -SO ;  influen  e,  775. 

Le  Mans  (r'rance),  770. 

Le  Nouveau  Monde:  sae  Nouveau  Monde. 

Leo  XII  (jiope),  733.   ' 

Lconino  city,  7i5. 

Leopold  I  (king  of  Belgium),  739,  740. 

Lcrdo  de  Tcjada,  Pres.,  748,  752. 

Let  Cure  et  Alcrgvikiers,  7C6,  757. 

Letters  from  and  to  pope,  715,  724,  7C6. 

Lexington  (Ma**.).  785.— L.av.  (N.Y.),  791-2. 

Libel,  745 ;  sec  Defamation. 

Liberals,  739,  753.— Liberalism,  796. 

Liberty,  731.— Abrogation  of  promises 
again«t,  75 1 ;  6ee  CiviL  Conscience,  Free- 
dom, Galilean,  Press,  Religious,  Speech. 

Liege  (Belgian)),  7C3,  740. 

Liguori,  St.  Alfonso,  735. 

Lima  (N.  Y.),  779. 

Limburg  (ijrus.-ia),  Ep.  of.  728,  737. 

ISInstitut  Canadian;  see  Institute. 

Lisbon  (Portuisl),  Abo.  of,  71G. 

Literary  Ins'.itution*  in  U  S.,  7G4-5. 

Little  Rocic  (Ark.)  diocese  &  bp.,  765-6,  707. 

Liturgy,  Homan,  752. 

Living;  st-e  Bcnollco,  Parish,  Parochial. 

London  (Eng.),  7-2,  727,  733,  744,  7i'l. 

Loretto  (  -a.),  773.— Sisters  of  L..  708. 

Los  Ancrelcs  (CcL);  see  Monterey. 

Louis  Philippe  (!;mg  of  the  French).  7-13. 

Louisiana  or  La.,  7<0,  771 ;  see  Natchitoches, 
New  Orleans.  • 

Louisville  (Ky.).  7G9,  771 ;  diocese  &  bp.,  705. 

Lourdes  (France),  744. 

Louvain  (Belgium)  university,  739. 

Loyalty;  see  Allegiance,  Civil. 

Loyson,  Rev.  Charles;  see  Ilyacinthe. 

Lucca  (Italy),  717. 

Lutheran  church  and  Old  Lutherans,  728,731. 

Lynn  (Mass.),  7%. 

McCloskey,  Cardinal  John,  Abp.  of  N.  Y., 
71(>-17,  705-0;  portrait,  opposite  704. 

McGlew,  Rev.  James,  794. 

MacMahon,  Prcs.,  743. 

McOuaid,  Bp.  Bernard  J.,  705,  778. 

Madison  av.  nue  (M.  Y.),  791. 

Madrid  (Spain),  717  note,  742. 

Magenta  (Italy),  743;  duke,  743. 

Maiesty  Her,  (=  Queen  Victoria)  756-7. 

Mallinkrodt,  Paulina  von,  709. 

Manchester  (Eng.),  745. 

Mandamus.  754-H,  7(iO. 

Mandate.  701 ;  see  Decree  (Eccles.),  Manda- 
mus. &c. 

Munichaeus,  718. 

Manistee  (Mich.),  794. 

Manning,  Cardinal.  717,  719-20  (and  note), 
721-2,  723,  7C4,  72'.,  737,  743,  744,  771 ;  por- 

.    trait,  opposite  719. 

Mantua  (Italy),  720. 

MarguUllcrs.  754,  757. 

Mnriolatry,  Old  Catholics  wd.  abolish,  737. 

Marlon  Co.  (Ky.),  77>). 

Marquctte  (Mich.)  diocese  &  bp..  705. 

Martlafos,  7:5,  TO,  745,  701,  794-5;  annulled, 
74.!,7:5,794-5C');  re"istered,731,  732,7,7.— 
Certificates,  7'it  —  Civil,  725.  7,1.  7:^,  7:;9, 
742,  740,  751,  794.— Mixed  forbidden,  747.— 
Sacrament,  739,  795. 

Marseilles  (France)  743,  744. 

Mary,  queen  of  England.  720.— M.  the  Virgin, 
M.,  or  H.  V.  M.,  744;  church  (Oxford,  Eng  ), 
7i3;  college,  710  ([Mount  St.]  Md.),  723 


(Eng.),  770  (Ky.),  771  (Kan.) ;  Prayers  to, 

770.  778;  see  Our  La  'v. 
Maryland  or  Md.,  70,  7.0-1 ;  see  Baltimore. 
Marysvllle  (Cat.),  7^0. 
Mass,  746,  788  (in  public  institutions). 
Massabielle  grotto  (France),  744. 
Massachusetts  or  Mass.,  750,  709, 770,  784,789, 

794,  7U7 ;  eee  Boston,  Springfield,  &c. 
M^assacrcs,  748,  753. 
Matrimony;  Bee  Marriages. 
May  or  of  Montreal,  7..9-60;  of  N.  Y.,  791. 
Mechlin  or  Malines  (Belgium),  717. 
Medina  (iV.  Y.).  769. 
Meetings,  Political,  752,  764. 
Mcjia,  Gen.,  750. 
Mella  (—  Melle,  Belgium?),  717. 
Menasha  (Wis.).  7t,9. 
Mendicancy,  727;  see  Beggar. 
Mennonites,  730,  731. 
Mental  freedom  ;  sec  Freedom,  &C. 
Mercy,  listers  of,  703,  792. 
Mermillod,  Bp.  G.,  733. 
Mcrriman.  Mrs.  E.  J.,  738. 
Mcrtoncoilige  (Oxford,  Eng.),  719. 
Methodist  chapel,  &c.,  702;   M.  Episcopal 

church,  Methodists,  727,  751. 
Mexico,  748-52,  707;  laws,  749,  751-2. 
TIgr.,  724,  725;  —  Monsignor.  which  see. 
Michclis,  Prof,  and  Dr.,  729,  733,  737. 
Michigan  or  Mich.,  770, 794, 705 ;  see  Detroit, 

Marquctte. 

Middle  ages,  718,  722,  723. 
I.lilan  (Italy),  771. 

Military  out,  750,  759-00;  service,  730,  73?. 
Militia  regiments,  chaplains,  &c.,  787-90. 
Milwaukee  (\Vis.),  lip.  &  abp.  &  archdiocese, 

7G5-fi,  707,  770  (A'o're  Dame),  771  (school). 
Minimizing  faith.  7C5;  see  Newman. 
Minnesota  or  Minn.,  7o9,  7G9  ;  see  Northern 

M.,  St.  I'aul. 

Ministers,  Cabinet.  7C9,  733,  743,  744  :  coun- 
cil (see  Prime  Minister),  729;  toU.  S.,  748. 

— Ministers  or  clergy  disciplinable,  734-5; 

restricted,  740. — Prut.  Minisicrs,  751.    See 

Clergy,  Instructs :n,  Priest,  &c. 
Miracles,  733,  743,  744. 
Missions,  Missionaries,  Prot,  749-51 ;  R.  C., 

768-71,  770.— St.  Joseph's  Society  of  S.  H. 

for  Foreign  M  ,  771. — Mission-houses,  770. 
Missouri  or  Mo.,  709,  770;  sec  St.  Joseph, 

St.  Louis. 

Mitred  abbots,  767-9. 
Mix  Hill  (Eng.),  771. 
Mixed  schools,  782;  see  Unsectarlan. 
Mobile  (Ala.)  diocese  and  bp.,  705-0. 
Mobs,  745,  748,  749-50,  758-9,  703,  795. 
Modi  na.  Duke  of,  715. 
Modern  civilization.  Vaticanism  atrainst.  720; 

history  not  in  nnsecturian  teaching,  746. 
Molly  Maguires,  790. 
Monastic  institutions  suppressed,  746;  vows 

made  revocable,  737 ;  see  Convents,  Ex- 
emptions.— Scmi-monas'ic  education,  732. 
Mondelet,  Justice  Charles  J.  E.,  755. 
Money,  791 ;  PI'-C  Public  m. 
MonUs,  743,  709:  pei-  Fri  .re. 
Montana  Ter,  771,  707  (vicar  apostolic,  <fcc.). 
Monsignor  or  Mgr.,  724,  7-5,  744,  745. 
Monterey  (North  Mexico),  751.' — M.  end  Los 

Angeles  (Cal.)  diocese  and  bp.,  705-1!,  769. 
Month,  The,  (Eng.  R.  C.  periodical)  745. 
Montreal  (Can.),  'J52-<)4,  7.,9,  770,  792, 794 ;  seo 

Witness.— Bp.  of,  752-5,  7.V7-03. 
Moral  freedom  (see  Freedom  i;  philosophy 

not  in  onsectariau  teaching,  740. — Morality 


I1STDEX  TO   THE  APPENDIX. 


845 


of  books,  753;  public,  752:  taught  in  schools 
772,  781,  783-4;  (monils)  uiider  the  pope 
721,  727  ;  BOO  Supremacy. 
Moravians,  7.8,  731. 
Morel,  Canon,  739. 

Moreno,  Cardinal,  716;  President,  748. 
Mormon's  conscience,  790. 
Morris,  Henry,  TiO. 
Mortal  sin,  791. 
Moses,  718. 

Mother-houses,  769,  770. 
Mount  St.  Mary's  college  (Md.),  716. 
Munich  (Bavaria,  Germany),  736. 
Mflnster  (Prussia),  Bp.  of,  728. 
Murca  (Portugal),  716. 
Murder,  794;  see  Assassination,  Massacre. 
Namnr  (Belgium),  770. 
Nangler,  Peter,  794. 
Napfes  (Italy),  737. 
Napoleon  1,  724  (concordat),  735  (code) ;  HI, 

743. 

Nashville,  (Ky.)  diocese  and  bp.,  765. 
Natchez  (Mpi.)  diocese  &  bp.,  765,  767. 
Natchitoches  (La.)  diocese  <fc  bp.,  765-6. 
Natior.al  authority,  Vaticanism  against,  720 ; 

chaplains,  &c.,  787-90;  conventions,  786-7. 
Navy,  U.  8.,  72«,  750,  7S7-90  (chaplains,  &c.). 
Nebraska  vicariate  apostolic,  &c.,  765-7. 
Nesqually  (Wash.  Ter.)  diocese  &  bp..  7R5-6. 
Niitherlani  Reformers  ori)utchRefonn'd,731. 
Nevers  (France),  744. 

Newark  (N.  J.),  793;  diocese  &  bp.,  765-6-7. 
New  Brunswick  (Dominion  of  Canada),  764. 
New  Dominion  Monthly,  152. 
New  England,  772. — New  Euglanders,  777. 
New  Granada  (S.  A.),  748. 
NewHampshire  orN.H.,791;  see  Portland,&c. 
New  Haven  (Ct),  751. 

New  Jersey  or  N .  J. ,  769, 778, 793;  see  Newark. 
Newman,  Rev.  John  H.,  D.  D.,  721, 722-3, 725. 
New  Mexico  Ter.  or  New  Mcx.,  767, 770-1. 
New  Orleans  (La.)  archdiocese  and  abp. ,  765 ; 

mission  of  Jesuits,  770. 
Newspapers,  clerical,  737,  759;  prohibited, 

716,  739,  742  (see  Protestant, Witness,  &c.) ; 

used  for  notification,  761. 
New  Testament,  781 ;  see  Bible. 
Now  York  or  N.  Y.  (city),  716,  719,  723,  751, 

753,  765-6  (archdiocese  &  abp.K  766,  778-9- 

80,791-2  (cxemptions),794 ;  see  Five  Points, 

Herald,  Tablet,  Times.  Witness,  &c.— N. 

Y.  (state),  7 17, 768, 770-1,773;  conventions, 

784;  mission  (Jesuit),  771;  prisons,   Ac., 

788;  see  Albany,  Brooklyn,  Buffalo,  Ogdens- 

burg,  Rochester,  &c. 
Nordstrand  (Schleswig,  Prussia),  731. 
Norfolk,  Dake  of,  722,  725. 
North  Carolina,  769;  vicar  apost,  765-6,  767. 
Northern  Messenger.  752. 
Northern  Minnesota  vicar  apost.,  765-7,  769. 
Notre  Dame  church  &  parish  (Montreal),  754, 

757-8-9 ;  Congregations,  763,  770. 
Nouveau  Sfrm.de  or  Le  N.  M.  (Montreal  R.  C. 

newspaper),  759, 794. 
Novices,  744,  767-71.— Novitiates,  771. 
Navit  (=—  he  knew ;  poke's  brief),  723. 
Null  and  void.  724.  737,  745,  794-5  note. 
Nuncio,  717  note,  739,  740-1. 
Nuns,  742  (married),  71.8-9  (Servites,  &c.). 
Oath  of  fealty,  732,  7S3;  abolished,  751. 
Obedience  from  baptized,  720 ;  to  Pope,  &c., 

789-90,  797;  to  civil  law  refused,  794-6;  see 

Authority,  Subordination,  &c. 
Oblatcs  of  St.  Charles,  719.  768,  771. 
Ogdensburg  (N.  Y.),  769 ;  diocese  &  bp. ,  765-«. 


O'TIara,  Bp.  Wm..  765.  796. 

Ohio  or  O  ,  769.  770,  779,  784,  788-9;  see  Cin- 
cinnati, Cleveland,  Columbus. 

Oka  (Canada),  7H2. 

O'Keefe,  Rev.  R.,  745. 

Old  Catholics,  730-7;  Lntherars.  728  (see 
Lutherans) ;  Testament,  781  (see  Bible). 

Olinda  (Brazil),  Bp.  of,  746-7. 

Oliveira,  Bp.  Gonzales  de,  746. 

O'Mahony,  John,  796. 

Opinion,  723;  see  Private  Judgment. 

Oratory,  Congregation  of  the,  722. 

Orders,  Religious.  736-7,  738,  748,  767-71  (T7. 
8.  statistics),  796. 

Ordinary  judge,  757. 

Oregon,  77i.— O.  city  archd.  &  abp.,  765-6. 

Oriel  college  (Oxford,  Eng.),  722. 

Orphan  A  y  lums,  7H7,  770, 792  (X.  Y.),  793-4  ; 
Bee  Asylums,  Pupils. 

O.  S.  A..  717  ;  see  A  ugnstinians,  303,  768-9. 

O.  S.  B.,  716;  see  Benedictines. 

Oscott  (Eng  ),  722. 

Osnabrflck  (Prussia),  Bp.  of.  728,  737. 

Ottawa  (Canada).  764,  768-9  (Gray  Nuns). 

Our  Lady ;  see  Mnry,  Notre  Dame,  &c. 

Oxford  (Eng.),  719,  722,  745. 

Pacific  Theol.  Seminary  (Cal.).  749. 

1'aderborn  (Prussia),  Bp.  of,  728,  769. 

Pagan,  785.  792. 

Palacios.  Rev.  J.  M.,  748. 

Pall  Mall  Gazette,  743. 

Panel  11,  Dominico,  737  (abp.  A  bp.). 

Papacy  and  Civil  Power,  Thompson's,  726. 

Papal,; 722-3-4-5-7, 737,  739,  745,  746. 

Para  (Brazil),  Bp.  of,  747. 

Paray-le-Monial  (France),  744. 

Paris  (France),  716,  727,  738,  770. 

Parish  or  parochial  community,  717,  726, 731, 
732, 734,  738,  754-5,  761,  790,  795;  church  & 
property,  734,  736-7,  740,  7:4,  757,  790-1 ; 
priests,  717,  745,  750,  754,  796 ;  schools,  718, 
764-6,  769-71,  777-80;  Bee  Benefice,  Paro- 
chial, Pastor,  Priest,  Sectarian,  &c. — 
Parishioners,  753,  757,  7C1. 

Parliament,  British,  745-6;  Can.  Dominion, 
752,  764 ;  Can.  prov.,  752,  761 ;  Chilian,  747  ; 
German!  728,  729 ;  Prussian,  729. 

Parochial  living,  733-4 ;  8t-e  Parish. 

Parsonage.  740;  underparish,  726 ;  see  Parish. 

Pasquale  deFranciscis,  Rev.  Don,  724. 

Pastor,  7:6,  782-3,  737,  738,  776 ;  see  Curd, 
Parish,&c. — Pastoral  letter  or  pastoral,  746, 
747,  748,  752-3,  759,  760,  7.SO,  798. 

Patcrson  (N.  J.),  West,  769. 

Paton,  J.  B.,  730. 

Patriarch,  715,  717. 

Patrick's  cathedral  (N.  Y.),  St.,  791. 

Patronage,  7i8,  734. 

Paul  the  Apostle,  782;  see  St.  Paul. 

Paupers  in  state's  custody,  787,&c.;  see  Poor. 

Pay  of  clergy  stopped,  735-6-7,  739. 

P.  E.  —  Protestant  Episcopal,  which  see. 

PencJ  institutions,  7£>;  see  Penitentiary, 
State-prison,  &c. 

Penalty,  Limit  of  church.  730,  734-6. 

Penance  not  absolving,  776. 

Penitentiary  (—bishop's  place  for  penitents), 
735 ;  Chaplains,  &c.,  in  public  penitentia- 
ries, 787-90;  in  N.  Y.  state,  788. 

Pennsylvania  or  Pa.,  769,  770,  778,  796. 

'ensacola  (Fla.)  navy  yard,  788. 

?eoria(Ill.)  diocese  &  bp.,  766. 

Periodicals,  727 ;  see  Editors,  Newspapers. 

'ernambuco  (Brazil),  Bp.  of,  746. 

?errault,  Louis,  754.— L.  P.  &  Son,  754. 


INDEX  TO   THE   APPENDIX. 


Perrysville  (Pa.),  770. 

Persecution  &  persecutors  of  heretics,  743, 
70i ;  of  It.  C.  church,  737,  759,  789. 

Persico,  Up.  I.,  778;  see  278. 

Personal  liberty.  No.  78  1-90;  opposed.  720. 

Petaluma  (Cal.),  749;  Baptist  college,  749. 

Peter,  St.,  718,  7i9,  754  (ch.,  Montreal),  790 
(words) ;  Arbues,  743  — P.'s  Pence.  715, 738. 

Philadelphia  (Pa  )  archd.  &  abp.,  7(55-0,  796. 

Phillips,  Kev.  Maxwell,  749. 

Philosophy,  Examin.  in.  733  ;  pee  Moral  P. 

Physiology  &  physiologists  teacn,  740,  744. 

Pilgrimage,  Pilgrims.  715,  727,  739,  744,  760. 

Pittsburgh  (Pa.)  diocese  and  bp.,  765-6. 

Pius  VII  (pope),  737. 

Pius  IX  (pope),  71.-..  720,  723,  724,  726,  736,  739, 
744, 748,  762.  771,  77 »,  775. 7!»6 ;  speeches,  724, 
721) ;  sen  Allocutions,  Brief,  Bull,  Encycli- 
cals, Syllabus. 

Plattsbur,'(N.  Y.),  769. 

Poland,  743.— Poles  &  churches  in  U.  8.,  770. 

Police,  727, 731, 749,  759-60,  793 ;  chief,  759-60. 

Political  conventions,  influence,  &c.,  752-3, 
764.  779-80,  784-6-7,  792. 

Polon;a  (Wis.),  770. 

Poor  and  aged,  77'0 :  education,  777, 781.— Lit- 
tle Sistersof  P..&C..768, 770.— See  Paupers. 

Pope  and  cardinals,  715-17;  as  God,  789-90  ; 
authority  disowned,  736;  see  Infallibility, 
Papal,  Pius  IX,  Supremacy,  &c. 

Popery,  720. 

Population,  728;  R.  C.,  717-18,  728,  764-7. 

Portland  (Me.)  diocese  &  bp.,  765. 

Portugal,  716,724. 

Posen  (Prussia),  Abp.  Gnesen  &,  716, 728,  736. 

Potawatamie  Co.  (Kan.),  771. 

Poughkeepsie  (N.  Y  ),  779. 

Power,  Spiritual  and  Temporal,  718-26;  see 
Authority,  Civil,  Eccles.,  Supremacy,  &c. 

Prayer-meeting,  not  attend,  78). 

Preachers,  751.— Preaching,  749;  stations  (R. 
C.),  742,  764-7;  see  Clergy,  Ministers. 

Prefect  of  Propaganda,  716.— Prefectship,766. 

Prelates,  716;  see  Bishops. 

Premier,  743,  743;  see  Prime  minister. 

Prcsbyt'T,  It.  C.,  751.—  Presbyterian  Boards 
of  Missions,  751.— Presbyterians,  749,  750. 

President  of  Council  of  Ministers,  729;  of 
province,  chief.  733.  735,  736 ;  of  republic, 
74(5,  747,  748,  7.V2:  of  U.  8.,  785, 787,  792  ;  of 
university  or  college,  771,  781. 

Press,  Liberty  of,  738,  795. 

Priests,  716-17-18,  7.'2-4-6-7,  732-4-5-6-8-9, 
745-6-9-50,  759-62,  764-9  (II.  S.),  771  note, 
700-4-5;  see  Clergy,  Confessions,  Eccles'l, 
Incumbent,  Minister,  Parish-p.,  Suit,  &c. 

Primate  of  Spain,  742. 

Prime  minister,  729 ;  see  Premier. 

Priories,  Prior,  Prioresses,  769. 

Prisoner  of  the  Vatican,  726;  see  State. 

Private  judgment,  723,  777,  788,  796  ;  schools, 
772,78). 

Privy  council,  Queen's,  756-8,  761,  764. 

Processions.  Ileiigiotis,  726,  739. 

Professors  of  divinity,  &c.,  72H,  736,  742,  745. 

Prohibited  books,  &c.,  716-17  (see  Books, 
Newspapers);  inst.ructlon.780;  worship,774. 

Propaganda,  716,  724.  774-6  (address),  780. 

Property,  Eccles.,  726;  see  Church,  Eccles'l. 

Prosclytism,  789-90.  794. 

Protectories.  7(i7,  787 ;  see  Asylums. 

Protests.  733,  710-2. 

Protestant  churches  &  members, 727  (It.),749- 
BO-51  (Mex  );  Episcopal  or  P.  E.,  751,  766 
(see  Episcopalians);  missionary  services, 


719-51 ;  newspapers.  742,  752;  schools.  727, 
742, 749, 751;  vievvs,718,  720,  725, 743,  746,  764, 
794,  795-6.— Protestants,  Protestantism, 
717,  727,  731,  738,  739,  742,  744,  745,  747,  749, 
750-1,  758-9,  703,  779. 787, 797.— P.  &  Itoman 
Catholics,  723,  733,  747,  756,  772  note,  774, 
777,779,783,788,791,792. 

Providence  (R.  I.)  diocese  &  bp.,  765-6.  767. 

Provincial,  769  (Augustinian),  771  (Jesuit). 

Prussia,  728-38,  790,  795 ;  laws,  729-36. 

Psalms  and  hymns,  Singing  prohibited,  774. 

Public  instruction  ;  see  Minister,  Snperint. 
—P.  money,792;  R.C.  demand,777-80,  782-7, 
791-8  note.— P.  schools,  730,  739,  748,  764, 
771-87;  R.C. law,  774-6;  see_  American.  Ger- 
man, Irish,  Schools. — P.  sinner,  755,  757. 

Publications  prohibited.  716-17;  see  Index. 

Pueblo  (=-  village  or  town)  Indians.  767. 

Pulkammer,- J.  F.  C.  D.  E.  von,  7,9  note. 

Pulpit  not  tolie  misused,  729, 749  note,  761-2. 

Punishment,  716,  749,  750;  see  Execution, 
Imprisonment. — Corporal  p.  forbidden, 735, 
738.— Limits  of  church  p.,  730,  734-6. 

Pupils,  R.  C.,  767-71. 

Purcell,  Abp.  John  B.,  765,  777. 

Pyrenees  <mts.),  744. 

Quarterly  Review  (England),  724,  727. 

Quebec,  Abp.  &  bihhops,  759,  763;  Province, 
756,  769.—  Q.  ritual, 757;  Superior  court,  761. 

Queen;  see  Isabella,  Victoria.— Q.'s  Bench, 
Court,  745 ;  counsel,  756. 

Queen,  Capt.  W.  W.,  750. 

Quirinal  palace,  715. 

Ramirez,  Rev.  Dr.  Ignacio,  751. 

Rankin,  Miss  M.,  751. 

R.  C.,  719;  =  Roman  Catholic,  which  see. 

Rebellion,  Carlist,  740. 

Jtecusatio  judicis,  758.— Recusation,  755-6-8. 

Kedemptorists  or  C.  SS.  R.,  717,  768-9. 

Reformatories  or  Reform-schools,  769,  787-90 
(chaplains,  &c.) ;  see  Asylums,  Schools. 

Reformed  church,  72S,  731 ;  s»-e  Netherland. 

Kegisterof  marriages,  births,  deaths, burials, 
&c.,  731-2  (Prussia),  754  (Can.). 

Reinkens,  Bp.  J.  II.,  736. 

"  Religion  and  the  State,"  Spear's,  787, 792.— 
R.  in  schools,  772-87,  &c  ;  see  Church  & 
State,  Corporation8,Denom'l,Pub.Schools, 
Sect'n.— Religious  equality,  739.— It.  exer- 
cises in  publicinstitutions,  <fcc.,  7>7-90.— 
R.  habit,  wearing,  752.— R.  institutions  in 
U.  S.,  764-"..— R  liberty,  728,  739, 740-3,  746, 
747,  751,  752,  7.>4-5;  Vaticani-m  against, 
720, 739, 743-52;  see  Freedom,  Toleration.— 
R.  orders  &  cousrreyatious  in  U.  a.,  767- 
71.— It.  unity,  741-3. 

Removal  from  ecclee.  office,  729,  734. 

Heunes  (France),  717. 

Representatives;  sec  House  of  R. 

Republics,  740. 741, 74S.  790.—  Republicanism, 
796.— Republicans,  741,  779,  764,  786. 

Rescript,  745,  746;  see  185. 

Reservation  of  allowances,  &c.,  732,  733. 

Results  of  the  Expostulation,  725-6. 

Review;  see  Catholic,  Contemporary,  Dub- 
lin, Fortnightly.  Quarterly. 

Revolutions,  748-0.  75).  792. 

Rhine,  Rhenish.  732,  734. 

Richer,  M.  —.761. 

Richmond  (Va.)  diocese  &  bp..  765-6. 

Right,  Civil,  719.  761.— Slate  guards  rir-hta, 
781 ;  see  Liberty,  Petition,  Private  Judg't. 

Riley,  Rev.  Dr.  U.  C.,  751. 

Uimon«ki  (Can.),  Bp.  of,  7fl2. 

Rio  de  Janeiro  (Brazil),  745. 


INDEX   TO   THE  APPENDIX. 


847 


Riots,  739, 748,  764 ;  see  Insurrections,  Mobs. 
— Uioters,  748,  750. 

Ripon,  Marquis  of,  744. 

Ritual  guarded,  736;  Quebec  &  Roman,  757. 

Kobenstein's  Denominational  statistics, 718. 

Robert,  St..  7(iP. 

Rochester  (N.  Y.)  diocese  &  bp.,  765,  778. 

Rocky  mts.,  70(5.  771. 

Roman  authority  (see  199-201 ;  Rom-).  733, 
753.— R.  Catho'ic  chaplains,  787-8.— If  C. 
church,  718,  719,  720,  722,  728-37,  756; 
churches,  745,  749,  750,  75!),  761.— R.  Cath- 
olicism, Phases  of,  725-6;  tschu  Ite's  Old  and 
New.  726  — R.  Catholics,  71 7-1 8 (Brit.,)  723, 
731,750.752, 754, 756, 767(IT.S.  f tatistics);  si-e 
Catholics,  Converts,  Protestant,  Schools, 
Subjection.— K.  C.  views,  718-20,  721-3, 
725-6,  737-8,  739,  740-3,  748,  752-5,  760,  761. 
773-80.  782-4.  787-3,  793,  794-5.— R.  chiirch 
(=R.C.  church). 717. 722, 793.— R.hierarchy, 
7->6.— R.  c.-ng'n  of  Propaganda,  716.  724, 
774-6,780;  see  Index.  Propaganda,  Sacred 
Rites.— Romanism,  720,  788-9;  in  foreign 
countries,  72K-64;  in  U.S.,  764-97.— R.  rit- 
nal,  757;  see  Rome. 

Rome  (Italy),  715.  716, 717,  719,  722.  724-5-6-7, 
744,  748,  753,  760,  766;  =  Vaticanism.  720, 
123.— R.  or  church  of  R.  (=  R.  C.  church), 
726,  737,  764,  7%.— Bp.  of  R.  (==  the  Pope), 
797,  &c. — Court  of  R.,  755;  see  Roman  au- 
thority.— Roman  correspondent,  715. 

Rousselot,  Rev.  V.,  754,  759,  760. 

Routhier,  Judge  A.  B.,  761. 

Royal  Academy,  740;  Tribunal.  733-6. 

Russia,  729,  743.— Russian  Poland,  743. 

Sacraments,  Deprivation  of,  753,  754,  757, 
761-2-3,  780,  796.— Receiving,  731,  7-8,  795. 

Sacred  Heart  of  Jesus,  743-4,  748;  Academy 
(N.  Y  ),  792;  Brothers,  &c.,  744,  768,  770.— 
Cong'n  of  Sncred  Rites,  744;  see  199.  SOI. 

Sadliers'  CatholicDirectory,  715, 717, 764, 767, 
771,  778,  738. 

Sailors  and  soldiers,  787-90. 

Saint  (or  St.)  Albau's  hall,  722.— St.  Anne 
<IH.),  763.— St.  Augustine  (Fla.)  diocese  & 
bp.,  765-6.— St.  Barthelemi  (Can.),  761  — 
St. Bern-diet,  769.— St.  Cloud  (Minn.),  778.— 
St.  Cyr  (France),  743.— St.  Ephrem  d'Upton 
((an.),  761.— St.  Gall.  Bp.  of,  738;  school, 
771.— St. Gregory's  church  (Rome).719. — St. 
'  Joseph  (Minn  ),  769 ;  St.  J  (Mo.)  diocese  & 
bp..  765;  Sisters,  768:  Society,  771.— St. 
Lawrence  (N.  Y.  church),  780  —St.  Louis 
(Mo.)  archdiocese  &  abp.,  765-6,  7*i7,  769 
(hospital),  786  (convention) ;  Globe-Demo- 
crat, 774. — St.  Mary :  see  Mary. — St.  Paul; 
782 ;  St.  P.  (Minn.)  diocese  &  bp.,  765-6-7.— 
St.  Peter,  see  Peter.— St  Quentin  (France), 
716.— St.  Sulpice  Seminary  (Montreal),  754, 
760,  762. 

Salary,  737,  787  (chaplains) ;  see  Pay, 

Salem  (Mass.),  769. 

S.ilford  (En-,' .),  Bp.  of,  771. 

Salzburg  (Austria),  Abp.  of,  716. 

San  Antonio  (Tex.)  diocese  and  bp.,  765-6. 

San  Francisco  (Cal.),  750;  abp.,  &c.,  765-6-9. 

Sin  Miguel  (Central  America),  748. 

San  Salvador  (Central  America)  &  bp.,  748. 

Sante  F6  (New  Mex.)  archd.  &abp.,  765-6-7. 

San  fa  Maria  nopra  Minerva  (ch.,  Rome), 716. 

Santiago  (Chili),  747. 

Saragossa  (Spain),  743. 

Sannac  (U.  S.  frigate),  750. 

Sargent,  Rev.  J.,  719. 

Savannah  (Ga.),  769;  bp.,  &c.,  765,  769,  778. 


Savoy  (S.  E.  France),  726. 

hchleswig  (Prussia).  731. 

SchOnhauseu  (Prussia t.  729. 

School  inspectors,  731,732.— Schools,  718,727, 
729,  739,  741,  742,  749,  764-5.  767-70  (U.  C. 
in  U.  S.),  771-N7  (contest  in  U.  S.);  see 
Academics,  Asylums,  Bible,  Free,  Parish, 
Public,  Pupils,  Select,  Sunday,  Theol., 
Training.  Unsectarian.— S.  Sisters  of  Notre 
Damejm.—S  Systems,  764.771-3, 773-'.i,&c. 

Schulte,  Prof.  J.F.R.von,73i;  Rev.  Dr.  J.,726. 

Schwann,  Prof  .  740. 

Schwatz  (Austria),  716. 

Scranton  (Pa.)  dio  e>e  &  bp.,  765.  796. 

Scriptures,  Use  of,  737;  see  Bible. 

Sevastopol  (Russia),  743. 

Secession  from  a  church,  73t  (Falk  law). 

Secrecy,793-4-6.— Secret  Sociel  ies,  748, 796-7. 

Secretary  of  State,  717,  743 ;  of  navy,  726. 

Sectarian  institutions  &  degrees,  744,  777-9; 
echools,741,  773-iM),  782-6,  &c. ;  teachings, 
746,  772,  778;  see  Denom'l,  Unsectarian. 

See.  724, 753,  766  (in  U.  S.) ;  see  Holy,  Bishop. 

Select  Schools,  718,  770  ;  see  Literary  iustiu 

Semeur  Canadten,  752. 

Seminary,  733.751 ;  see  St.  Snlplce,  Theol'l. 

Senate  Fr.,  743-4 ;  Sp  ,  742  ;  U.S..  728.  7h6. 

Sentence,  how  to  be  valid.  757 ;  see  Court. 

Seqnestration,736.  793;  see  Confiscation. 

"  Sermons  on  Eccles.  Subjects,"  Manning's, 
719-20;  Violent,  743;  see  Discourses. 

Sharpsburg  (Pa.),  770. 

Shenandoah  (Pa.),  796. 

simeoni,  Cardinal,  717,  740-3. 

Sinner;  see  Mortal,  Public. 

Sisters,  767-70  (U.  S.);  of  Charity,  741.  752, 
768  (U.  S.),  792  (N.  Y.) ;  Gray  Nuns,  768-9, 
794;  of  Mercy,  768,  792  (N.  Y.). 

68th  &  69th  streets  (N.  Y.),  791-2. 

Society  of  Jesus,  763,  770-1 ;  see  Jesuits.— 
Societies,  R.  C..  760.  796-7. 

Soldiers  and  Sailors,  737-90. 

Sorel  (Canada),  761 . 

Soubirous,  Bernadette.  744. 

So.itn.  America  or  S.  A..  715,  717,  724,  746-8, 
751 ;  Vallejo  (Cal.),  749. 

Sovereignty;  see  Authority.  Supremacy. 

Spain,  724, 740-3 ;  cardinals,  715 ;  church,  751. 

Spear,  Rev.  Dr.  Samuel  T.,  787,  792. 

Speech,  Liberty  of,  738,  795.    See  Pius  IX. 

Spencer  Co.  (Tnd.),  769. 

Sperandi  is,  John,  743. 

Spiritual  sword  or  authority,  718-19.  721. 

Springfield  (Mass.)  diocese  &  bp.,  765. 

Starvation,  730.  794. 

Stat,e,  The,  719,  721-6,  728-38,  734.  746,  790; 
see  Authority,  Church  &  S.,  &c.— S.  & 
schools,  771-87;  chaplaincies,  787-90;  pris- 
ons, 737-90.— "  Statesman's  Year-Book," 
723. 

Stations  of  the  cross,  760;  for  preaching, 
717-18,  764-6. 

Statistics,  717-18,  727,  723  notes,  731  n  ,  736 
n.,  737  &  n.,  738  n.,  742,  744,  749-52,  763-4, 
764-71,  787,  7*8,  791,  791-2  n, 

Stearns  Co.  (Minn.),  769. 

Stephens.  Rev.  John  L.,  749-50. 

Straw  sold,  726. 

Students,  769,  771 ;  see  Eccles'l,  Pupils. 

Subjection  of  all  to  Rome,  745-6,  71*9,  796; 
of  clergy  to  civil  law,  729,  739,  795;  see 
Authority,  &c. 

Snccnrsal  districts  or  parishes,  734. 

Suicides  without  religvus  burial,  754 ;  T  761. 

Suits  ag't  clergy,  756,  761,  7ti2,  794,  795. 


848 


INDEX  TO  THE  APPENDIX. 


Sullivan,  Alexander  and  Mrs.,  779. 

Bully  (France),  743. 

Sunday  school*,  727,  789. 

Superintend'!  of  pub.  instruction  or  schools, 
State,  771,  778,  779;  city.  &c.,  778. 

Superior,  722,  770;  general,  709-70-1. 

Supremacy  of  churcii  or  state,  793-6 ;  of  pope, 
718-id,  738, 755,  78S-90,  793-6;  of  state  sanc- 
tioned by  p.ipe,  737  uote. 

Suspension  of  priests,  <fcc.,  729,  734,  745. 

Swansea  (Wales),  749. 

Sweeny.  Bu.  John,  764. 

Switzerland,  Swiss,  724,  737-8-9,  769,  790, 

Sword,  718;  see  Authority,  Power,  &c. 

Syllabus  of  1864,  719,  721,  722,  723,  73d,  746, 
755,  774,  794-5. 

Syracuse  (N.  Y.),  769. 

Tablet,  N.  Y.,  742-3;  London,  745. 

Tammany  hall  and  ring,  792. 

Tarbes  (France),  744. 

Taschereau,  Abp.  E  A.,  &  Judge—,  762-3. 

Taxes,  cemetery,  756 ;  church,  731 ;  school, 
764,  771,  7T3;  on  church  property,  748,  790- 
93;  see  Exemptions. 

Teacher,  72.4,  73  i,  751,  779;  see  Schools. 

Temperance  apostle,  762;  cause,  762-3;  so- 
cieties, 730,  7;)tt. 

Temporal  power  aiding,  713,  741 ;  of  pope, 
715-16,  721-3-4-5-8-9,  744;  see  Authority. 

Tennessee ;  see  Nashville. — Army,  785. 

Tenure  of  eccles'l  property,  790-1. 

Test,  Political,  752;  Religious,  786. 

Texas  or  Tex.,  751,  770-1 ;  see  Brownsville, 
Galveston,  San  Antonio. 

Theological  faculty,  732;  seminaries,  716, 
718,727,732-3,73:!,  764-6  (U.  S.),  771;  stu- 
dents (see  Eccles'l),  732,  767;  studies  ex- 
cluded, 748. 

Thiers,  Pres.  L.  A.,  743. 

Thompson,  lion.  li.  W.,  726 ;  Rev.  Dr.  J.  P., 
729. 

Times,  N.  Y.  Daily,  775. 

Toledo  (Ohio),  769;  (Spain)  Abp.  of,  742. 

Toleration,  727,  740,  743  note,  753,  796 ;  see 
Religious  liberty.  Intolerance. 

Toluca  (Mexico),  749. 

Torture,  739  (defended),  743,  744  (self). 

Totteridge  (Bug.),  717. 

Tracts  for  the  Times,  722 ;  see  671. 

Training  of  clenry,  732-3 ;  school,  770. 

Translation  of  bishops.  &c.,  in  U.  S.,  764-6. 

Trappists,  768-9  — LaTrappe,  769. 

Treason  charged,  755-6,  790. 

Tremblay,  M.— ,  762. 

Trent,  Council  of,  720 ;  on  marriage,  725, 745, 
794;  on  books,  753-5-7;  see  Books,  &c. 

Trenton  (N.  J.),  769. 

Treves  (Prussia),  Bp.  of,  728. 

Tribunal  for  Eccles.  Affairs,  733-6;  see  Courts. 

Trieste,  Canon  P.,  769. 

Trinity  college  (Oxford,  Eng.),  722. 

Ulster  Co.  (J?.  Y.),  771. 

Ultramontane,-i8m,-ists,  718-26,  729,  732,  737, 
739,  744,  752,  753,  761,  790. 

Unam  Sanctam,  718-19,  721. 

Unbaptized  infants  no  eccles.  burial,  754. 

Uncanonical,  745 ;  see  Canon  law. 

Unction,  Extreme,  754. 

United  Greek  Catholics,  743;  Kingdom  (— 
Great  Britain  &  Ireland),  718;  see  G.  B.,&c. 


United  States  or  U.  S..  716,  717,  718,  749,  756, 
763,  764-97 ;  see  Congress,  &c. 

University  certincates,  732 ;  course  for  pas- 
tor, 732-3;  essential,  772;  see  Cambridge, 
Catholic,  Colleges,  Irish,  Kensington,  Lou- 
vain,  Madrid,  Oxford,  <fcc. 

Unsectarian  institutions  opposed,  787-8; 
schools,  764,  772,  777,  779,  785-6,  792;  uni- 
versity, 746 ;  see  Sectarian. 

Utah  Territory,  766. 

Utica  (N.  Y.),  769. 

Vacant  office,  735 ;  parish,  734,  738. 

Vatican  council,  718,  721-6;  court,  718,  724, 
73  r,  740;  decrees,  721-2-4,  730,  733;  palace, 
715,  726.— Vaticanism,  718-26,  728,  795, 796 ; 
see  Conflicts. 

Vaughan,  Bp.  Herbert,  771. 

Venezuela  (S.  A.),  746. 

Vercheres  (Canada),  761. 

Vermont  or  Vt.,  770 ;  see  Burlington. 

Versailles  (France),  728. 

Vicar,  722 ;  &  vicariates  apostolic,  738, 764-9 ; 
general,  734,  769;  of  Christ,  789. 

Vice  in  pub.  schools,  775,  780;  see  Virtue. 

Victor  Emannel  (king  of  Italy),  715. 

Vjctoria  (queen  of  Great  Britain),  755. 

Vincennes  (Ind.)  diocese  and  bp.,  765. 

Virgin  ;  see  Mary  the  V. 

Virginia,  770;  see  Richmond,  Wheeling. 

Virtue  promoted  by  good  education,  772. 

Visions,  739,  744. 

Visitation  by  civil  authorities,  793-4.— V. 
convent,  nuns,  &c.,  744,  768. 

Voce  della  Verita  (R.  C.  journal),  737. 

Voting  free,  730;  interfered  with,  739,  745-6, 
752,  753,  762,  779-80 ;  see  Political. 

Vows  abrogated,  751. 

Waddington,  Hon.  Win.  H.,744. 

Waldensians,  727. 

Wales  (Great  Britain),  718,  749. 

Walker,  Rev.  David  B.,  780. 

Watertown  (N.  Y.),  770. 

Watkins,  Rev.  David  and  Mrs.,  749-50. 

Wesleyans,  728. 

Westchester  Co.  (N.  Y.),  788. 

West  Indies  or  W.  I.,  717,  718,  770. 

Westminster  (Eng.),  Abp.  of,  717,  719,  744. 

Westphalia  (Germany),  769. 

Wheeling  (W.  Va.)  diocese  &  bp.,  765. 

Wickham.Hon.  Wm.  H.  (mayor  of  N.Y.),791. 

Wilberforce,  Wm.  &  Bp.  Samuel,  719. 

William  I  (emp.  Germany),  720,  728. 

Wilmington  (Del.)  diocese  &  bp.,  765,767. 

Winchester  (Eng.),  Bp.  of,  719. 

Wisconsin  or  Wis.,  769,  770,  784  (conv.) ;  see 
Green  Bay,  La  Crosse,  Milwaukee. 

Wiseman,  Cardinal,  719 ;  see  96. 

Witness,  Montreal,  752,  763,  794.— N.  Y. 
Weekly,  761,  792,  793,  794. 

Wollmann,  Dr.,  729,  730.  737. 

Wood,  Bp.  and  Abp.  J.  F.,  765-6,  796. 

Woolsey,  Ex-pres.  T.  D.,  780-4. 

Woodstock  college  (Md.),  771. 

World's  R.  C.  statistics,  717 ;  Jesuits,  771. 

Worship  disturbed,  749,  750-;  Houses  of,  791- 
3 ;  Minister  or  Ministry  of  public,  729,744 ; 
R.  C.  exclusive,  774,  777-8,  789 ;  see  Free- 
dom, Relig.  liberty,  &c. 

Wflrtemberg  (Germany),  732,  737  note. 

Yale  college,  771,  781. 


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